You Journal Indicates How we should practice or we should practice The verse At what mark we aim in our practice This is John, this is John So the

[01:12]

Admission yesterday journal is To practice right thinking Another Translation of from Jana Is Joe Joe Joe is stillness stillness Joe is to think deeply think deep So Jana is Stillness and Thinking deeply Which is called Joe Joe Joe is stillness Joe is thinking deeply The

[02:21]

A So Jana is through the practice Someone there is there may be someone who think To do the main the purpose of doing nothing is To be emptiness to be empty to empty ourselves Ah It seems correct it seems right, but The purpose of the Zen is not to empty ourselves To empty ourselves strictly speaking is To think deeply is that there is

[03:30]

Entirely Solemn solemn Ah Reality of life realities of life Which We We Think we have to think so much life endures So Just sit from this point just sit is not and not merely just sit without thinking without thinking Without thinking is with thinking this is very important So Jana the stillness universe this day on the contrary to the

[04:43]

To the point as I have mentioned To empty ourselves is to To realize that there is Entirely Solemn realities of life, which we have to think deeply And nevertheless we have to realize that there is Stillness stillness there is stillness So the The Zazen Has two aspects of

[05:45]

Its function one is stillness the other one is Dynamic being of life Including this both Both this function of the Zen self We call it Jana We call it We call it emptying ourselves Anyway, Jana the is Is To be still and to think deeply Yesterday as I mentioned To think Deeply is to see into the depths of life

[06:49]

based on the stream of changes That's why Dogen Zen says if you acquire a One essence of Dharma You should be Acquainted with it Through and through we have to Practice this one essence of Dharma Which is Stream of changes stream of changes The stream of changes is not merely idea in order to explain how how deep human being is based on On

[07:55]

The stream of the idea of the stream of changes On which everything is based Enable man Be right on be right on and if you are you are Right on the airplane Okay You cannot see you cannot see how far how how far how quick We are moving You can't You just realize very stillness this stillness Okay Now also on the airplane Not only you but everybody are there

[09:00]

Everybody are there So in the domain of the stream of changes You can't you cannot live alone Everything must live together Simultaneously You cannot you cannot explain what is transiency It's pretty hard What is transiency? What is the stream of changes? Because you are you and every everybody Right on right on the stream of changes Right on an airplane Including others including airplane including atmospheres

[10:07]

All things So whatever you do You have to do something you have to do something on Airplanes with Everybody with everybody that's why they must says you should do that and with universe You should do that and in the universe You shouldn't do you cannot actually you cannot do that and within your world you can't It is delusion if you think so very delusion Strictly speaking You you and everybody are right on airplane, which is called the stream of changes This is true If so, you have to do the Zen in the universe

[11:15]

with airplane with air with clouds with peoples with Sun with the all circumstances Very stillness very stillness. There is just only the stillness Within the within within within being on airplanes Within the Very still, very still. This is transcendence, this is the stream of changes.

[12:17]

When you are right on the stream of the changes, you can see how far, how much you are moving. And also, this stillness is not merely stillness. There is lots of variety of dynamic being, dynamic quality of yourself and all beings, peoples and airplanes and all circumstances. Always, all things are moving, acting. It seems, it seems that you are safely on, you are on airplane in stillness.

[13:20]

But stillness is not merely stillness. Stillness must include dynamic quality of all beings. Because everything is right on the stream of the changes, including airplane. When can we experience how quick, how quick everything is changing? When you encounter some event, at that time you realize, what? For instance, if there is hijack on the airplane, you immediately feel something, what?

[14:26]

Strictly speaking, even a hijack is our friend, you know. But at that time, unfortunately hijack, a man, unfortunately a man who is called hijack, because he has, he has a pistol, you know, revolver. That's why you say, oh, he's hijack. And then also, he immediately stick it, you know, point, against your chest, see? With a revolver, what? At that time you say, oh, he's hijack. Hijacker.

[15:29]

This is, at that time you feel something, you know, you feel something. It depends on you, it's up to you. You feel happy, that's all right. Or you feel sad, that's all right. In many, in many way you feel something, you feel something at that time. Not stillness, stillness. Solve uneasiness. Laughter Laughter Laughter Also, you know, let's imagine, you know.

[16:43]

I think you are, you know, very often, even now, I always, I always think about what death is, what death is. I cannot still, I cannot yet enlighten myself, because I cannot understand what death is. Sometimes I see, I imagine, I can imagine what death is. Wow, death. Now I am always work very hard, do something hard. Why is it I have to work hard? In a minute, I have to confront with death. Wow. You know, it's pretty hard, it's pretty hard to accept the death.

[17:58]

Uncomfortableness, it's pretty hard. But actually, strictly speaking, let's imagine. If someone shoot, you know, with a revolver, hijacker. How do you feel? How do you feel about the death? I think someone, I think the death is as if someone hit your head with a big hammer, boom. At that time, you feel, that's all. The moment we feel, death is there, death is there. No suffering, completely no suffering. But if you think of the death, until you come into contact with death, you feel fear, very scared.

[19:11]

What is that? No, no. For instance, hijacker, slowly, you know, stick the knife, very slowly. Not quick, not quick, no revolver. Hijacker, slowly, very slowly, knife to your chest. See, just imagine, you know. Fear, very scared. You know, it is pretty hard to wait for death, pretty hard. Because we think, we cannot help thinking of the death with my head. What death is, it's pretty hard. But the moment when the knife is bit here, that's all.

[20:14]

That's all. The bullet goes in. You feel, you experience just a big shock. Boom. Then death is here. No suffering. That's why Zen Master said, when the Zen Master is about to kill, cut his neck by the soldier, he composed a poem. Death is as if a flash of thunder cut the breeze of spring. Spring breeze. No suffering. It looks like a spring breeze. Spring breeze. I think so, I think so.

[21:20]

But while you are waiting for death, it's pretty hard. It's pretty hard. While you are thinking of what death is, while you are thinking of transiency, it's pretty hard. It's pretty hard to accept. But actually, we have to open our eyes. We are already right on the streams of changes. So, what shall I do? Just all you have to do is just to receive big shock. Boom. That's all. At that time you say, oh it is death. That's all right. You say, oh it is happiness. That's all right. Strictly speaking, there is no amount of discussion.

[22:25]

Happy, birth or death. No. Or hijacker. Or great man. Or president Nixon. Or Japanese emperor. Or great Zen master. All human beings, Zen master, or president Nixon, or Japanese emperor, receive this big shock. Immediately. But it's not suffering. Just spring breeze. Okay? If so, please relax. Sit. Please stay. Right? Stay with airplane. With, you know, destiny.

[23:32]

With destiny. There is no better way. There is no better way to settle on yourself than to stay with airplane. Why you are on airplane. That's all. Nothing. But if you think, what you think of what airplane, what people. At that time, you can't believe, you can't trust on people. Maybe he is hijacker. You can't. You can't trust. So, while you think of something, at that time, you feel always uneasy. You can't trust on anything. But when you are right on the airplane with dignity, which means everything is right on the stream of the changes.

[24:52]

You should accept equally. Equally. No name. Zen master or mother and father, sister and brother. No name. Completely no name. Everything except this big eyes. Turn realities of life. This is the meaning of the transiency in Buddhism. Okay. That's why, that's why Dogen Zen says, If you encounter one essence of activity, you should practice thoroughly. This, this. Okay.

[25:54]

Because you are already right on the airplane. There is no amount of discussion. When airplane may fall into the ground, or when hijacker make appearance in front of you, doesn't matter. All you have to do is just on the airplane with dignity. Then when you encounter one essence of activity, for instance, hijacker immediately make appearance in front of you. Right. So, you should accept.

[26:56]

You should practice this, Dogen Zen says, carefully. Right. But hijacker is not special thing. Even though hijacker try to kill you, death is not special thing. Death is as if a flash of thunder cut the spring breeze. No suffering. All you have to do is just to experience big shock. Within the big shock, there is death. Maybe you say, you try to put some idea on it. It is called death. It is called birth. It's too late. There is no name. That's all. That's it. You say you always exist. That's all.

[27:59]

Then Dogen Zen says, when you encounter one essence of activity, you should practice death thoroughly. That's all. This is very important. Ah... This attitude is a way to live in this world on the basis of one essence of Dharma, which means stream, which means to be right on the stream of changes. This is best way. The famous Zen master said to us,

[29:15]

Life is... Life is... Life seems to get the... Seems either to get the zero marks or perfect marks. Zero marks or perfect marks. In other words, life is... Life seems to get either hell or paradise. There is nothing which mediates between hell and paradise. There is nothing. It... Okay?

[30:21]

It's complete nothing. When the hijacker makes appearance suddenly in front of you, you're scared. At that time, you say, You say, I want to live. God, let me... Don't let me die. Please, help me. But there is nobody to help you because hijacker stare at not only you, everybody. They say, Don't move. Don't move. Well... If you move even a little bit, Boom! It's all. While you say, you scream,

[31:40]

Please, help me. God, let me... Let me live. It is... You are... It is still a man who is moving in hell. You know? In hell. Even... You know, this is very good. The other day, I used the word, Jesus Christ, you laughed. In Japan, we have the same word, Shaka. Shaka means Shakamori Buddha. Shaka. The... O is...

[32:42]

O is the polite usage. O is just article, which you have to add to the noun. For instance, rice, when you call the rice in Japanese, Kome. You have to put the O. O-Kome. It is very polite usage. O-Kome. Or water is called, Mizu. O-Mizu. Then, Shaka is Shakamori Buddha. Then, O is polite usage. Polite usage to Shakamori Buddha. Then, we call O-Shaka. But, O-Shaka is... O-Shaka is... are no good articles. Are waste articles.

[33:46]

Are useless articles. O-Shaka. This is O-Shaka. On the other hand, O-Shaka means very great enlightened man. To whom everybody pay great respect. This is O-Shaka. So, there is no... nothing. There is nothing which mediates between you know, O-Shaka and O-Shaka. There is nothing. When you turn over, completely O-Shaka, wasteless, waste articles. Then, the moment when you turn over, again, this is O-Shaka, enlightened man.

[34:47]

There is nothing. No mediating. No medium. This is very important point. No medium by which by which you expect please help me. For instance, even enlightenment, even experience, even you experience enlightenment. I think we always expect sort of medium which exists between

[35:50]

hell and heaven, paradise. Then, you say, I am seeking for the truth. I am seeking for the truth. What is truth? You know, during Second World War, you know, kamikaze airplanes, many people went to them. Many people are right on the kamikaze and fell into the death. But, they all believe the truth. For the sake of, for the sake of Japan,

[36:54]

for the sake of the truth, for the sake of the peoples, they had to die. If you try to study philosophy, some of philosophy, Nietzsche, or Heidegger, it's okay. Then you find some desperation through the study of philosophy. But maybe you may say, I want to die for the sake of the truth. Maybe so. If you practice Zazen and find enlightenment,

[37:56]

it is okay. It is okay to commit suicide with Zazen. Maybe you say so. I want to die with Zazen. But, it is not Zazen. It is not Zazen. The truth is not something like that. The truth is not the awkward in its function. If you attain enlightenment, this is enlightenment. This is enlightenment. Then, you should attain enlightenment. You should follow the principle of my life. Please. Because, I attain, I am enlightened man. Maybe Shakyamuni Buddha said that way. But,

[38:58]

I am talking about different dimensions from the Shakyamuni Buddha. For instance, lately, even in Japan, three years ago, I went back to Japan. At that time, the students of Komuso University got the violent stride in order to in order to insist on their freedom at the campus, at the university of campus,

[40:02]

justice, freedom. And, on the photo card, it says, we need freedom. We need freedom. I think that's pretty good. That's pretty good. In the beginning, they believe, they believe the truth on which everybody is based on, which is called justice or freedom. And then, they insist on how important justice or freedom are. But, in a day, couple of days, in a week, they are very interested in violence because people don't accept.

[41:03]

People don't accept. People don't pay much attention to their voice. Then, they try to get violent. See? In the beginning, they got, they believe the truth on which everything is based. This is real nice. Same as to be said, you are the experience of the Zen. You got enlightenment. This is alright. But after that, let's imagine, the Zen, enlightenment, gradually, turn into something which is called violent. This is true. Then, said, Zazen is best. Buddhism is best.

[42:07]

Christianity is not so good. See? It is sort of violent. Sort of violent. But, in the beginning, you really, from the bottom of your heart, you believe Buddha. You believe experience of Zazen, which is called freedom or justice. That's okay. But after that, enlightenment or truth or justice, turn into, turn into the something which is called violent before you are aware of it. So, such a justice or freedom, such enlightenment, are still in the domain of hell.

[43:13]

Domain of hell. In the domain of below zero. Below zero. Okay? Not above the zero. In the mini office where I went, was, they have very cold. Winter, everything freeze. Whatever experience, enlightenment or good or bad or precepts or God or justice, freedom, if you are, if you turn them into something which is called violent,

[44:14]

you are man who lives, lives in the domain of hell. Below zero. The moment when you are conscious of yourself who is struggling in the domain of the hell, in the domain of the below zero, where you want to get out from there, then you try hard. Then at last you reach entrance of the hell. But, before the, but, in front of the entrance, in front of the entrance of the hell, there is nothing. Look. There is nothing. If you want to go more, you will realize that there is

[45:18]

just heaven, paradise. That's all. No candy. No candy. Please come. Maybe your justice is, yes, maybe so, your justice is right. Your idea, your idea of freedom is maybe right. Nothing, nothing like that. In front of, in front of entrance of the hell. If you realize, if you realize yourself, who is struggling in the domain of the hell, immediately you have to go into the heaven directly. No excuse. No excuse.

[46:20]

But you say always, I got, I saw many imagination. What shall I do? What shall I do? Sakamuni Buddha, beautiful Bodhisattvas, coming down from the heaven. What shall I do? Ask always. What shall I do? Then famous, famous priest said to the old man, old woman who is about to die, that's okay, don't worry. Please have, please practice invocation of the Buddha's name. Continue. So I said always, just sit. Vomit everything

[47:25]

and throw them away and just return to your zazen. That's all. As Dogenden says, if you are encounter one essence of activity, all you have to do is just to practice this point. This. When you do, when you encounter one essence of zazen, all you have to do is to practice zazen. That's all. But the moment when you realize a variety of thought, variety of beautiful imagination or whatever, you expect unconsciously something, something which save ourselves from this problem.

[48:25]

In Buddhism, there are just number one or ten, or ten. That is, there are no extra numbers between one or ten. That's terrible, but this is true, this is true. But we are always expecting, well, please, give me number two. Then, next moment, you got the different experience. Please, give me number three. I will if you want. I will if you want. But, consider, consider again what it is. Are you sure that the number three, number two

[49:31]

completely save yourself from troubles? I don't think so. I don't think so. You are already number one, right on number one, you know. So, number one, save yourself, save you from yourself troubles. That's all. And then, I give number two, at that time, you can understand well, yeah. Yes, I understand. At that time, it is not number one, number ten. Heaven, this is heaven. Then, the master says, have proper posture and concentrate on doing zazen. About your mouth, about your head. But, your mind,

[50:40]

well, yes, I understand. Yes, but, what do you mean? By having proper posture, zazen is posture for posture, zazen is nonsense. You think so. What do you mean? What is useful? What is useful? Because your mind always seeking number two, number three, number four, you know. Because you are always thinking of something, you know. Without right being on airplane, you always looking at airplane, well, what is airplane? I am scared. I'm afraid to

[51:42]

be on, to be on airplane because airplane is have to fall into the ground anytime, anywhere. I don't want to die. Always you are looking at. Instead of right being on airplane, it's pretty hard. So, the question is not matter of how or what is, what is of avail to, I don't know, whether it is of avail to keep right posture in the zazen or not. It doesn't matter.

[52:43]

Zen master, they point out always just one essence. Be right on. Be right on. Be right on. Be right on your life. Be right on zazen. Be right on one essence of activity. With dignity. Whatever happens, many thoughts come, beautiful imagination comes, hijacker happens, appears in front of you. This is truth. Through this

[53:46]

practice, you understand the your life. Who has a tendency of seeking always medium sort of tendency. 1, 2, 3, 4, 5, 6. If you ignore this truth, truth has just number one or number ten. There is nothing which mediates between the two. Are you going, do you want to go to the hell or heaven? If you want to

[54:48]

go to heaven, you should be right on. Right on. Through this practice, you can see, try to see again your life. Who is unconsciously seeking for number two, number three, number four, five and so on. You can't accept that. But, through the practice, through the practice of being right on, one essence of activity, you can realize

[55:54]

the stillness, very stillness, tranquility. Tranquility. Then from the world of the stillness and tranquility, try to see again your life. Who is struggling for seeking, expecting number two, number three, number four and so on. You can see whole pictures. At that time you say, Aha! Zazen, you do Zazen, Aha! Beautiful imagination of Kung-Fu Bodhisattva comes. How are you? Please, go ahead. All I have to do is just do Zazen. Many thoughts come, Aha! Many thoughts come.

[56:58]

All I have to do is just do Zazen. Please, go ahead. So, yesterday I read the poem composed by Hakurakuten One verse, first verse is What does a snail dispute with his horns about? If you don't realize this stillness, tranquility on which everything is based, which is called transiency or stream of change, if you are right on the stream of change,

[58:00]

you experience just stillness, tranquility with all peoples, with all peoples, not only you, with all people, with universe, including airplane, including whole universe. But if you don't understand this point, you are always struggling, chasing after, Oh, I don't want. I want the enlightenment, but I don't want to practice Zazen anymore. I have to practice, I have to study hard, because I have to give lectures in English. That's all. This is always a man who is struggling below zero, below zero, in hell. If you understand this

[59:05]

stillness or tranquility, which means that you are right on airplane, right on transiency. You can realize true essence, the essence of stillness, tranquility, and can see again your life, which you have struggled for seeking many things, chasing after or escaping from it. That with smile, with smile, then this body is dependent on a flint fire,

[60:06]

flint fire. Then next says, he enjoys himself according to wealth and poverty. Okay? That time, the thoughts come, ugly face of the Arahant comes. Please come on this way. When you are, when you have, when you practice invocation of Buddha's name, right before you are about to die, you practice invocation of Buddha's name, like this. Right before you are about to die, you practice the Zen. That time, the ugly face of Arahant comes to you, and come on this way. I will take you to paradise. That time, you say,

[61:07]

what shall I do? Then, you have to, what shall I do? But, Buddha says, please continue to practice the Zen. Next time, the very beautiful face of Kannon Bodhisattva comes up to you, and says, come on this way. Maybe, Kannon Bodhisattva is more beautiful than Arahant. So, I would like to go with him, but what shall I do? Always that. But, whatever comes up to you, all I have to do is just do the Zen. Being right on

[62:13]

the stream of the death, that's all. Stream of the death. That's why he says, he enjoys himself according to wealth or poverty. The wealth comes up to you, well, okay. All he has to do is just do the Zen. Without repulsing, without pursuing, he poverty comes, wealth, aha, poverty comes. He doesn't chase after more money. Aha, poverty comes.

[63:15]

That's all. Who is he? Who is he? Who is man who experiences in that way? The poem says, he is called an idiot who is not laughing, who is not laughing with his open mouth. Open mouth. In our case, when the beautiful face of the Kannon Bodhisattva, comes up to you, you enjoy very much with a big mouth, with an open mouth. Aha! You enjoy very much. You laugh, you laugh with open mouth. Then, ugly face

[64:17]

of Arahant comes up to you, you make a face, I don't want. This is a man who is called intelligent. Intelligent. Wise man. Not enlightened man. Then, the Hakuakutan says, he is called an idiot who is not laughing with open mouth. Just, aha! That's all. So, Kannon Bodhisattva comes, aha! Ugly face of Arahant comes and says, come on, aha! That's all.

[65:18]

Do you understand this self? That's all. Even though you, yourself, struggle for something, it is sure that there is a self who is not laughing with your opening mouth. Just, aha! Pain comes, aha! Then, just succession of practicing Zazen is getting on. That's all. You call me Roshi, aha! But, the self who lives below zero, in the domain of below zero,

[66:20]

expecting thank you. But actually, strictly speaking, the self who lives in the domain of heaven says, just, aha! Who is not laughing with opening mouth. You call me Sensei, aha! This self is very important. This self is, this self is called idiot, stupid, sometimes enlightened man. It is called tranquility

[67:25]

or stillness or nirvana. Whatever you say, that's OK. Then, next time, next moment, this self works vividly in his daily life. It is called wisdom. Through this self, by this self, you have to handle your life with wisdom. So, wisdom and the tranquility, jhana, is the existence simultaneously.

[68:27]

As if they were inside and outside. It looks like a cloth, suit. The inside or outside of the cloth, your suit. When you put on, you have to put on the cloth including inside and outside. It's impossible to put on just outside. It's impossible. If you realize this stillness, this self, this self is already working vividly in your daily life. So, this is wisdom. This is

[69:29]

jhana. So, jhana or wisdom enable man to settle himself on self moment after moment in the domain of one essence of practice, one essence of activity and practice it. That's all. This is zazen. This is nirvana. This is called enlightenment. This is true nature. This is Buddha nature.

[70:13]

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