it's difficult to cut clearly in two do you know that root the Lotus even though you have you cut the root of the Lotus with sharp sword you know you can see the strings you know between two emotional problem the delusion coming from emotional aspect is like Lotus root but there and the five wrong view coming from intellectual aspect may be a little easy to cut off into the one the five the five wrong views are the first one is Shinken Satkaya Satkaya

[01:10]

drastic Satkaya drastic and this is the view that there is a real self or ego and a mind and fine I think when you born in this world I we add to think of ourselves that we grow we have grown up by ourselves without any help without you are without our parents also the you think that your body is yours your mind is yours if your body is

[02:29]

yours your mind is yours is it possible to take care of your body and your mind freely as you think you think even when you even when you take care of your body you know it is pretty difficult to take care of your body for instance the as you get old are you will gradually what hairs even though you hate I don't like white hair the children touch my head you know don't nobody knows my whether I

[03:31]

have white hair because I always shave it sometimes I wear the long hair in about this side children touch my head and look since you have a white hair you have a lot many a number of white hair on your head I didn't know that I don't like a white hair but I cannot help it can be helped white hair going out growing long or longer and longer even though you're even your hair even your hair you cannot cannot be cannot the free count cannot freely be taken care of as you think as you like uh-hmm the mind is also like this the mind is like the round ball round ball

[04:53]

Oh when you wait you let it let it on the top of the mountain the balls is running fast but you let it go on from the top of the little hill I think the ball is running slowly when you when you see the anger your mind become the under when you see beautiful things your mind the sea a beautiful thing saying how beautiful it is now also there is nothing special to have a

[06:05]

certain definition which is called your mind is which is called the beautiful mind or misery mind a sad mind when you see something something sad the your mind creates some sadness at that time your mind becomes up when you see when you see beautiful things you feel a beautiful thing how beautiful it is at that time you mind your mind your mind become beautiful that's all there is nothing special nothing special to have a certain definition your mind is your mind is beautiful your mind is sad your mind is pleasure your mind is like a ball

[07:15]

this is the satkhaya drashti the second is antaragraha antaragraha this view is extreme views extreme views divided into two the view of extinction with the view of permanence the promise this is this is an antaragraha antaragraha the other day Kapu came to the Zen Center and asked the subject of the birth and death

[08:22]

because the Kapu had a big shock the by at the losing their baby by accident traffic accident then they ask they ask what their birth what the death if you study the Indian philosophy as one of one of famous philosophy in your philosophy in old India sometimes I put emphasis on the extreme views concerning the subject of

[09:36]

birth and death for instance when you wait you die are completely the your body your mind and this are completely nothing your body you cannot remain anything you cannot remain anything after the death your body and your mind the sum of Indian philosophy all age says the only mind remained maybe in this world next world but actually it is very difficult to point out your body

[10:46]

and your mind completely disappear cannot remain anything after the death it's pretty difficult to point out because nobody see it nobody see the a certain scene after the death what he knows concretely speaking the other day also the someone came to my home and showing the sad feeling because yesterday if you want to she went if she wanted to go the country to spend there for for a couple of months anyway unfortunately he

[11:50]

didn't have he didn't have a car so he asked he tried to borrow the rent of the car from the certain company so he called he asked the company to rent to the car by phone the they ask who are you so he said I am Katki something like now what your occupation he said I am the same priest or so he said I am a student of Zen Center the day they ask what what is Zen what is Zen Center they said oh Zen is one of us one of Buddhist schools one of Buddhism then

[12:53]

they says oh are you Buddhism Buddhist he said yes I am Buddhist then they said I cannot rent your car that time he said I was very angry with him why then next time try to ask another company to rent the car and then they ask the same things are you Buddhism yes are you Buddhist yes I cannot rent your car the three times he did but three company they don't they didn't rent the car to him then he felt very sad he felt very sad why why Zen Buddhists why Zen

[13:57]

students cannot rent a car then he said he was was very angry with the people who tried to see from the small microscope you know in a sense he felt I should go to the company and he didn't give a big blow to them immediately what do you think about this you know some of you think oh they are poor man

[15:07]

that's okay you know they are not Buddhist they are poor people who should be who should be paying no attention from Buddhist think like this boy you you feel that you rush into this company and give a big blow to them which is which is better which is what you are to that is best way of understanding people or yourself you know the begging the

[16:11]

Buddhist begging when you when you practice a Buddhist begging on the street to receive to accept the food and the money that you experience you could experience same way sometimes people shout you get away I don't have a money to give you get away sometimes when I when I was when I practiced the begging in the Fukui prefecture near the Eheiji in the morning the people the people spread the water in the in front of his house you know because it's in summer it was summer at that time I stand up on his in front of his house

[17:14]

and just chanting sutra you know holding a bowl he he spread the water but he knows so well who is who was standing in front of his house nevertheless he spread water to me without saying anything I felt very sad but I didn't say that anything and just chant sutra you could experience same things I think at that time you should watch carefully yourself yourself with

[18:17]

calmness this is very important you know the even the Shakyamuni Buddha there is very interesting stories in there in India the when the Shaka Shaka clan was destroyed by the people in in their neighbor the Shaka one of Shaka people asked Shaka Buddha to help make the people attack the stop attacking the Shaka people the Shaka Muni Buddha says yes I will then the first time he Shaka Muni Buddha sat the dead tree without any leaves which growed just near

[19:24]

the Shaka clan's country nation the country country of Shaka clans then the neighbors rushing into the Shaka clan Shaka countries you know to attack them then the soldier look find found the Shaka Muni Buddha sitting on the dead tree they ask why you said that the dead you said the dead tree because there are there there are many green trees why don't you sit the green trees the Shaka Buddha says even the dead tree make me cool because this dead tree grows in my

[20:28]

by and near the near my native country that's why even the dead tree make me cool Shaka Muni Buddha just said and then the soldier felt soldier was very impressed by this statement then he they the Shaka Muni Buddha let them drawn back to their country without trucking at attacking the Shaka Shaka clan the second time third time that time Shaka Muni Buddha could help to stop attacking Shaka clans there at that time the Shaka Muni Buddha stands Shaka Muni Buddha stand and watch the Shaka clans the destroying with the feeling

[21:33]

of sadness the one of the Zen master says that's why up to now Buddhism has been transmitted from Japan from India to through China to Japan that's why the Buddhism exist up to now because at that time Shaka Muni Buddha knew Shaka Muni Buddha was expert army arts at the military arts military arts he practiced ball he

[22:33]

learned lots of things how to attack the people at that time he joined the Shaka clans to attack the neighbors I think the Buddhism doesn't exist up to now we have to watch carefully the reality of the present it's pretty difficult reality of the present is very complicated you can't you cannot cut off into clearly immediately so even though you are treated by the people when you practice a begging Buddhist begging get out say get out you should watch

[23:41]

carefully even with the feeling of sadness even there with even with the feeling of Buddhist compassion which is about to give to the people who shout get out the there was famous Zen master with named Ryokan Ryokan was a nice Zen master with humor or humanity and also strict feeling of as Zen masters did he

[24:45]

always spend the children spend his life playing with the children even there such a Zen master who surely get the attention attain the enlightenment had been very often treated badly by the adult even by by even the children so that's why you can compose the wonderful poems when what what he felt what he felt as he was treated badly by children hey hey crazy man is walking

[25:50]

over there at that time the Ryokan the showed laughing on his face and or children know so well who I am rather than I then he just laughed he smiled he showed the smiling with his face our children the children is best person who know who I am and just continued to walk that's all the third one is retire

[26:55]

this is a perverse perverse views which denying cause and effect destroyed destroy the foundation foundations of morality this is the retire I think you understand so well what the retire is in other words this view is completely to ignore the value of foundations of

[28:10]

morality hmm I think you have lots of lots of questions what morality is but variety is not so difficult things to understand in terms of religion there when you wash your face I all you have to do is to wash your face regardless of the idea whether your face is clean or dirty without expectation what kind of effect comes comes to you

[29:16]

even though you cannot find the bad effect after doing the bad behavior nobody knows when the result when the effect the bad effect appears in this world or in your next world or in one of the lives after the next world nobody knows strictly speaking the conception of cause and effect the absolute tree should

[30:26]

be observed into the present based on the time and effect the dog and then says the manifestation of manifestation of the practice in other words plainly speaking deed or actions is identical with the time itself time doesn't make you create something time doesn't make you the show a one of deeds if it is so you are always tossed by the time conceptual time then when

[31:38]

you are busy with taking care of your life and was asked by someone you should practice doesn't he said oh I don't have enough time the universe the manifestation or practice itself in the reality of present is complete absolutely identical with time itself so the from this point before you analyze what is morality is what is cause and effect is you should take care

[32:42]

of your time which is proceeding in the reality of the present right now right here this is this is the basic attitude of life then the retired the view of retire is completely ignore this attitude basic attitude of life the fourth is drastic drastic paramilitary drastic paramilitary the stubborn it is the view that's the born perverted views viewing inferior things and superior or counting

[33:51]

the worse and the better anyway the drishti paramilitary is the view that you have preconceptions preconception one of our students now the is practicing in under the ninja is a master this students used to be a very enthusiastic christian christian he was always asking me how to get rid of the idea of christianity idea of the god

[34:51]

i cannot get rid of please help me sensei i cannot help he knows over which is better you know it is not strictly speaking it is not necessary to compare with the christianity with buddhism it is not necessary but something in tell him to compare which is better he doesn't want he doesn't want compare the christianity with buddhism which is better but something in tell him to compare that's why he really feel that he want to get rid of such a feeling because he used to practice in monastery of christianity

[35:54]

for many for long years then i said then one day the these students think he thinks that he want to practice in the in the linzai school so i said that's good idea you should go there so i recommend him to go to linzai school and practice and the linzai is a master i don't know what will happen around him but now he is very interesting in practicing linzai school uh you know what the

[36:58]

the preconception is very difficult to get rid of uh i think it is very strong quality it has very strong quality of preconception which have which is which has been growing in your daily life and mind not only after the birth the preconception is not always created the before the birth always already you have a certain preconceptions which is called in turn in buddhist terminology it is karma you know it is karma

[38:13]

so you are always in a sense you're always looking at your karma day in and day out and you think oh my karma this is my karma it's how difficult how difficult it is it how difficult you get rid of this come so i think the the fourth is uh drastic drastic uh paramartial a stubborn perverse view at any cost we have to get rid of this to warm perverted perverted views

[39:29]

as dogenzin says to study buddhism is to get rid of to run the self to run the self is to get rid of the self uh five fifths is uh shira uh brought up uh paramartial uh it is a rigid views in favor of rigorous aesthetic prohibitions prohibition example covering oneself with ashes the for example uh keeping the silence for example the lying down on the stick nails

[40:38]

for example the hanging down from the tree sometimes fast meal fasting meal uh in the in the buddhist viewpoint the such a rigorous aesthetic of prohibitions is of no use keeping silence covering your oneself with ashes lying on the nail uh lying lying down on the uh needle not needle needle nail nail or needle

[41:45]

or walking on a fire or walking on the oceans now up to now even up to now you will find some saint who is walking on the water i think it's possible you could walk on the water you could walk on the fire by a certain practice it is possible but in terms in buddhist buddha shakamuni buddha's viewpoint whatever kind of merits they give to you buddha says it is completely of no use um one of our famous zen master says

[42:58]

or when you want to practice zazen you should all you have to do is to sit meditation uh wearing kesa wearing kesa someone asked what is kesa you know what is buddhist the buddhist love so he he said when you practice zazen you should practice zazen wearing pulling pulling on that's all he said that's all now all you have to do is to do gassho to to do bows to do eat meals when you eat them when you eat meal when you do gassho when you do bow that's all

[44:03]

amen but still there is still something what you want to think what the zazen is what about what the kashaya is then by through the practice zazen uh you can make yourself standing firm standing firmer standing stronger with your foot then you said oh the purpose of zazen is to make oneself standing firmer or stronger

[45:03]

and with improbability so important because you know but it's a quite natural that human beings have such desire and suffering because the human beings was born from uh this point and this evil ones here this evil ones is the wanting wanting you to keep which the advances in thought but if the zazen is something like that it is not real religious practice

[46:09]

religious real religious practice is just do it and that's all there is nothing who is the same as to be said to the christian christian you know who want to play the to god you play to god asking something please help me but god doesn't help you nevertheless god doesn't anything to you actually you have to do you know something impel you to do to pray to god please help me saying please help me that's all what can you can you expect anything among this between god and you

[47:19]

all you have to do is just to continue to pray to god day in day out please help me with sincerely sincerity um that's why as mentioned before the time is time doesn't make you make make you create your own life you create your life you create the time so practice is completely time practice your practice is time there are many for in this respect there are many times many type of times when you do gassho there is the time there exists a time which is called gassho

[48:32]

when you do bow there is the exist absolute time which is called bow when you do when you can do bow and gassho and zazen then time completely exists there and also there is nothing to nothing special to have a certain definition which is called time so time is a completely succession of revealing practice when you do something this is time this is our practice this is our practice

[49:34]

then the sutra says the putting on the kashaya lead to do the proper practice with the five force views in elimination elimination elimination uh when you show when you reveal your yourself in the reality of the present based on the absolute time saying the vow times the time of vow time of gassho time of zazen time of feeling there is no five force view

[50:43]

of who i am but at that time don't attach to it too much and also when you have to when you have to do zazen you should do zazen without detachment without without touch attaching yourself too much so this is our practice thank you wow and light

[51:47]

and light by some you should see you should see the buddha nature itself but this can show probably gain by your philosophical approach you know metaphysical approach even the metaphysical approach without a zazen practice many different scholars is writing about this thank you and the way before

[52:52]

the explanation is almost complete but but uh those are when they were saying just zazen practice just they are trying to explain by words so you can be you can be this kensho without zazen but the dogen zen says this kensho is a the most important there is a most two important things

[53:58]

zen buddhi the other one is that so so um but you know um this is the previous the difficult to understand about this way of feeling this kensho by um if you want to gain by only a metaphysical understanding approach so you should you should read almost

[55:05]

um most of that can but you can't even only one can you can understand you can understand even the shortest the sutra hanyu king hanyu king you just read you just reading that sutra but in the pre-sense i think it's quite open you just recite listen it's quite open but if you want this that reciting

[56:07]

is quite nonsense um but there is such source um once there is there is one who have the mother of her husband and the second child in same house um the living family yes very common in japan

[57:09]

japanese living there is the big family big family system sometimes there are three parents three parents in the same house grandfather grandfather and mother and father and mother and the children and his wife and their children the fourth generation is living same big house but you know this living system is very hard for the newest newest wife very hard so always the husband

[58:15]

the mother of husband is painted by their wife so now this this woman um was suffering from this condition very much and she want to die but she couldn't die she couldn't die because of her children but someday something happened in that big family and she decided this make up made up her mind

[59:16]

to die escape and on the way to be killed by herself she felt some focus she felt some focus of very very wrong and kind she looked around but she never found out the person there was nobody

[60:17]

around her but still she feel she felt she had been some very wrong focus and and and in that wrong mind problem she forgot her mind to die and she came back home and leave with a big family without any kind of suffering this is a kind of tension without disaster but strictly speaking

[61:22]

this tension is not this type this type can you understand she never doesn't practice doesn't practice in history but i guess this she this this is pretty

[62:24]

difficult to explain but probably you can you can feel you can make sense by yourself through your practice probably you can do if if you think that your practice is for your practice itself and this doesn't practice not not only not only just

[63:31]

sitting there having doesn't like this thing having you have strict correct posture strictly correct this doesn't mean you should have bad posture you should try to have strictly correct posture i often see a see a posture and that means you are getting satisfaction

[64:34]

about your posture so so when i say strict posture your posture will maybe too stiff that means not a strict posture but a correct posture so if you cannot to have cannot have full lotus form i think it's better to to be

[65:37]

full lotus posture lotus step by step if you cannot have even half lotus probably you may sit on your knees using the long pillow behind you will be high pretty easy but that posture should be only one force just like the meaning of practice and you should progress in consciousness doesn't

[66:40]

doesn't itself is not thing doesn't itself but you know that is about this one so you are not here you should think you are only the process to this picture otherwise this is not straight line your practice your process is this way you should feel

[67:42]

always in this process endless process and when you fall at this line, circle line without noticing balance I think so if you notice specifically you are in this position you are better in practice thank you

[68:48]

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