So far, the subject of my talk has been the description of Jhana. In other words, what Zen is. What is Zen? Originally speaking, Zen is Jhana. Zen is Jhana. Zen is used the word Jhana. Last Sunday, I suppose I remember that we will have to cultivate a certain flame and structure of intuition,

[01:08]

which human beings possess, particularly in the brain, particularly in the cortex, in the old cortex, not the new cortex. Because one of the scholars said, in the end of the 20th century, I think an electric computer is getting developed so well. At that time, it is possible to have a chance to talk with an electric computer concerned with the subject of what you want to discuss. Whatever it is, mental problem or physical problem,

[02:16]

I think you can discuss with, talk over one of the matters, what you want to discuss with an electric computer by pushing the bottom of the electric computer. Then you find quickly the answer of your questions. At that time, he said, the system of society will be getting transformed into the post-industrial society. Post-industrial society. So, under the situation of the post-industrial society,

[03:34]

the important point was how we should, how we should do, how we should behave. In other words, what is the important point, what human beings should do without relying upon the electric computer. Then he foretells, foretells us that the human being must cultivate the intuition, the form, a certain form and a structure of human intuition. Human intuition.

[04:44]

I think according to the Western way of thinking, particularly Biblical speaking, Bible says, first of all, was there a love, a word. According to the Oriental way of thinking, first of all, there was nothing. There was nothing. This nothing is not chaos, not chaos. Completely nothing. Completely nothing. Absolutely nothing. In other words, under this situation of nothing,

[05:58]

how we should do? The Oriental way of thinking tells us, please do something right away. In the state of now and here, the moment, today, tomorrow, the day after tomorrow. Then if you ask, what is Buddhism? Then perhaps it will tell you, did you have breakfast? Did you have dinner? If it would say no, then it must say, please go back to your home and have dinner. This is very simple. When you want to know, when you want to know what Buddhism is, first of all, there is nothing. There is nothing means, there is no substance to teach you

[07:02]

as regarding the essence of Zen Buddhism. I think this is nothing. But the principle of nothing, the principle of nothing teaches us, do something first. Right now, right here. Right at once. If you want to see, see right at once. See right at once. If you think you miss something, you miss something, then under the situation of nothing, the first important point to do, to put into practice, right at once. Right at once. But the problem is,

[08:05]

the problem is that there are no regular and particular principles how to do. That's the problem. That's the problem. Then, all of you, anyway, you have been so far, you know, studied Zen Buddhism. You know, Zen Buddhism says always to you, what is Zen? You ask, you have many doubts in your brain. What is Zen? What is Buddhism? Then you study the book of Zen, the book says, Zen says always nothing. No words, no instructions. No regular and particular teachings to you. That's a very great trouble for us. There is a very interesting story, you know.

[09:17]

When a disciple, when a disciple came to the master, this master is Sword Man, when a disciple came to the master to be disciplined in the art of sword play, this master, who was in retirement in his mountain hut, agreed to undertake the task. This disciple was made to help him together to draw water from the nearby stream,

[10:35]

split wood, make fires, cook rice, sweep the rooms and gardens, and generally look after his household. But the problem is, that there was no regular or particular teachings. Particular teachings given by the teacher, the way boys school is taught at school. So this disciple was not quiet, this disciple was quite dissatisfied,

[11:46]

because he didn't come to work, he didn't come to work as a servant to the old gentleman. But to learn the art, the art of swordmanship. But unfortunately he didn't, this master didn't teach anything at all. So one day, this disciple approached his master and asked him to teach him. The result was,

[12:56]

that this disciple couldn't do any piece of work with any feeling of safety. When he began to wash the rice, or to cook rice early in the morning, the master would appear and strike him behind him. When he was right in the midst of sweeping, this disciple would be always feeling the same sort of blow from somewhere, from unknown directions, always sweeping. But always, he is,

[14:00]

he had to always be on the lookout. Lookout, always lookout. Forward, backward, rightward, leftward, all directions. So he had never, he had no peace of mind. No peace. Some years passed before he had successfully dodged this blow. Wherever it may come, nobody knows. Anyway, he had, before he had, he had successfully dodged this blow from wherever it might come.

[15:04]

So from this point, this disciple had been so very good, very good skillful, skillful swordmanship. But nevertheless, his master, his master was not quite satisfied with him, yet. One day, the master was found, found to cook, cooking his own vegetables over an open fire. At that time, this disciple took it into his head

[16:08]

to avail himself, availing itself of this opportunity. That's it. For this master, it was stooping, stooping, stooping the cooking pan, over the cooking pan to stir its contents like this. That's good. That's a good chance to hit him. So this disciple took up, taking up, taking up a big stick, you know, a big stick, quietly, and approached to the Zen master and he let it, let it fall over the head of the master. Boom! Like this. But unfortunately, his stick was caught by the master

[17:11]

with the cover of the pan, like this. At that time, at this moment, at this moment, this disciple got enlightenment. Ah, that's it. This is, this is the secret of workmanship, soulmanship. Then for the first time, he appreciated him, appreciated the unparalleled kindness of the master, of his master. I think, you know, the art of the sword, sword play or anything,

[18:12]

sword play or judo or flower arrangement or tea ceremony, anything else. Or fencing, western fencing. In order to master the art of the sword, sword play or judo, fencing or tea ceremony or flower arrangement, and such and such. According to the western, oriental way of thinking, you know, as this disciple did and ascertained his zen master, all of you, all of you

[19:12]

have to, have to do, have to do, have to, have, all of you have to look after your master's, the household. Cleaning the bedrooms and gardens, picking up the grass. There was no regular and particular teaching. But it is, it is perhaps, perhaps, the author of the disciple who want to, who want to have a strong desire to learn something, to expect something, to expect something from the teacher.

[20:16]

But the, according to the oriental way of thinking, the practice is not done in, a practice should be done under such a situation where there was no regular and particular teachings to tell you. So all of you are, perhaps, might be discouraged and dissatisfied with his way of teaching. But in order to cultivate the, cultivate the human intellect, the human intuition, a human hunch, which the no electric, electric computer cannot, can never imitate.

[21:24]

We have to, we have to experience the everything, everything, we have to experience the matter from the everything making up everyday, everyday life, ensues. It is the way of teaching that there is no particular, no regular and particular teachings to tell you. According to the, on last Sunday I said, according to the Western way of thinking, you can learn lots of things from the teaching.

[22:30]

Accumulatingly, artificially, technically, logically. At that time you can learn lots of things. If, when you accept, when you accept the many teachings given by the teacher, technically, logically, accumulatingly, artificially. You can have, for you think, you think you can have lots of, you can, you can learn lots of things. And under this situation

[23:37]

there was accumulating, there was accumulating lots of good news, good news. And this news makes you skillful as one of skillful swordsmanship, as one of artist of flower arrangement or painting, such and such. But as mentioned before, nobody teaches you, nobody teaches you how strong, how much, how much you should touch, your finger touch on the keyboard. How much, how strong. Of course teacher teaches you

[24:39]

how to play the piano when you want to touch one of the keys. I think teacher says, please touch this key, not that, this key. You can learn what kind of key it is. But even the teacher doesn't teach you how strong, how strong you should touch this key. This experience should be created by yourself. But if you are asked by someone, why did you get to learn how to touch, how strong, how strong you can touch this key? But nobody knows. I don't know when.

[25:40]

While in Japan, I didn't experience driving car. I never thought, I have never thought, I must drive a car. But since coming here, I had to. I have had to drive a car. Then I went to the driving school for one week. But this teacher didn't teach me how to move, how strong, how much, how much, how much the hand moves, how much your hand moves, moves towards the key. Towards that way, when the car going this way. Perhaps someone was asking me,

[26:43]

asking me, I was asked by someone, at that time, how did you get to learn? How much your hand moves towards that way, not the other way. When the car goes, runs this way, then unconsciously I can't manage, I can't arrange my own car right in the middle of the lane. I don't know how did I, how did I get, how I got to learn how much my hand moves towards that way. But anyway I did, I could. I could.

[27:44]

Up to now I have done. But even this experience, nobody teaches, nobody teaches this experience. Nobody tells you, this teaching, this learning. This experience has very close relationship with the around of various matters that are happening around your life, around your life, around the art of play, sword play, or flower arrangement, tea arrangement. The many matters,

[28:51]

many matters that are happening around the teacher's life, teacher's life. What teacher teaches you logically, technically, are not always teachings. The way of teachings. Besides, you have to learn the around, the many things that are happening around the teacher's life, making up his daily life, around the memories, around the art of flower arrangement, art of the sword man. I think there are many uncountless, uncountless

[29:52]

matters that are happening around your life, around the teacher's life, around your daily life, around the art of the sword man. Many things, countless. Through this experience, through undertaking this task, I think you can learn. You can learn how much, how strong, how strong your fingers should be touched, should touch on the key of piano. Otherwise you don't, you don't understand.

[30:56]

You can't, you cannot, you can never learn how strong your fingers should touch on the key of piano. Even though nobody teaches you, even though teacher teaches you, inward, you cannot. Since you were born in this world, I think you have one of, you have one of, one of the physical organs that can perceive, can perceive object what you want through the experience of touching. This experience of touching should be done by the action of your whole body

[31:56]

and mind. Then at that time, through this experience, through this undertaking, such an experience, undertaking such a task, you can learn profound news, how wonderful it is, how wonderful it is. You know, you practice zazen in these temples. I think that first of all, you could, you could have, you could be given, you could be given the instruction how to sit from the teacher.

[32:58]

First of all, you have to pay attention, strong attention, to keeping the right posture. Your hand upward, put on your right palm like this. Both thumbs are not just made to clap each other, neither strong, neither loose, nor loose. Just start like this. You must, you must really pay attention, strong attention to keeping this posture. The more you get, you experience more and more, day after day. You can learn how strong, how much the thumbs, thumbs are, should be, should be made to clap each other.

[34:02]

If both thumbs are touched, thumbs are touched too soft, too soft, your thumbs are always shaking like this. If both thumbs are touched, should be touched strong, but your thumbs, your thumbs make a peak of mountain, big mountain, like this. And you will get tired, really tired. And you will find some troubles on your shoulder, on your fingers. But day after day, through the experience of practicing zazen, you know, you can learn how strong, how strong your fingers should be touched with each other. Neither shaking, neither making a high peak of the mountain, like a mountain.

[35:06]

And neither tension, neither excessive tension, nor lose. At that time you can get, you can get profound news, rather than this, which you can, that is, that are, that are perceived from the teacher. I think this, this system of learning is calculated in your brain,

[36:09]

particularly neocortex, neocortex. The contents, quality of this news getting from neocortex is very good. Better than, better than, or better than this. Because this news is given to intellectual explanation and fatherlines. So teacher teaches you something logically, accumulatively, artificially. In the system of time, in the system of time, but one by one,

[37:11]

you can learn easy so well. So this, the quality of this news is better than, better than this. This quality of, the quality of this news is created in the daily life. Because, you know, the main issue, what you have to learn, what you have to keep, something in your brain and memory. At the present, on the stage of now and here, are to listen, to listen the lecture, and you must memorize

[38:15]

what Rev. Katagiri taught. It is okay, you don't care, you don't care to ignore what kind of table before me, what kind of table is put before me, what kind of blackboard Rev. Katagiri used. It doesn't matter. The main point is to get something, to memorize what Rev. Katagiri said now. So you pay strong attention to the listening lectures, no matter how my English is poor. Then the frame and the structure of your memory make you to remember,

[39:19]

make you memorize what Rev. Katagiri says on his lectures. So you can, you can memorize so well. If you get, if you should get many good instructions from my talk, these instructions are very good news for you. Then, oh, wonderful lectures. Thank you very much, Rev. Katagiri. But not all of you. Someone thinks, oh, he's not, today, tonight, his talk is not good, you know. I can't, to tell the truth, I cannot make his head or tail of it. The more I think, I think of his talk, I can't make head or tail of it. Then when you come back to your home

[40:27]

and someone asks you what Rev. Katagiri said, you can explain according to the structure, function or structure of your brain and memory. You can explain so well. Then someone, besides someone, asks you what kind of auditorium is there. But at that time you didn't, you didn't pay attention to what kind of auditorium it was. What kind of table was put before the Rev. Katagiri? What kind of color, what color of the row Rev. Katagiri was? To tell the truth, you didn't pay attention to them. On the contrary,

[41:28]

someone should be, if someone should be asking you, should ask you what color of row Rev. Katagiri was. You don't remember, you didn't remember. You couldn't explain what it is. But at that time, then you constantly pass, you pass thinking of it, more and more. Imagining, imagining the whole scenes, whole scenes, what happened, many things were happening in the auditorium while Rev. Katagiri talked. Then you think,

[42:29]

you think over it, more and more. At that time you feel, oh, this auditorium is very stuffy. When I feel, when I felt this auditorium is stuffy, at that time babies cry. Yeah, all of a sudden babies cry. Besides, I heard, I heard one of the cats cry. Then a cat came into this room, came up to Rev. Katagiri. At that time, this cat is black. Oh yeah, that's right. Rev. Katagiri, black colors of the row he wear. But you didn't pay attention,

[43:33]

you didn't pay attention particularly what color this cat was. When this cat cried, what color of cat came in? But your memory cat caught it. Your memory caught it unconsciously. According to this memory, you can't call you what color of row Rev. Katagiri wear. So that's why from this point, this is cats and cats and what kind of table was put before Rev. Katagiri. Such experiences are, you know, many things, many things around, around this auditorium,

[44:34]

around my talk, around your life, around your listening. Even though it was, if you should ignore it, ignore the existence of them, it is okay, it doesn't matter. But even though, even though this experience, has close relationship to call you what color of row Rev. Katagiri wear. So from this point, this experience are also important. Even though, even though this content, this quality of this news are not better than this.

[45:35]

That's why from this point I said the quality of this news are not so good, you know. Not better, not better than this. But what's your memory? What's your function of the memory? It catches the main point of what Rev. Katagiri said. Logically, you know, technically. Particularly if I should talk something logically, you can't learn easily, you can't learn easily many things so well. So that's why this good news, this news possess this, this news possess good quality, good quality. Nevertheless, this news is very important point.

[46:39]

Usually they are, this experience, this experience are very often ignored. This experience are very often kept from your memory and from the function of your memory. But it is very important. Then from this experience, from this experience you can... I think if this, this good news, this good news is created or accumulated, accumulated,

[47:43]

accumulated in your not neocortex, in your, you know, the old cortex. Old cortex. The structure of the electric computer correspond to the structure of neocortex. It has, it cannot, it can never, can never have the function or structure of old cortex which human possess. Then we have to, we have to cultivate, cultivate the function of the old cortex, what your brain has. I think there is one more

[49:05]

interesting story. Before telling you this story, when you understand the art of the art, a certain art, how to experience, through the experience of this news and the other news, technical way of thinking, technical way of life, and logical way of life, and un-logical way of life. Un-logical way of life. These experiences are un-logical way of life. Because now you don't need,

[50:06]

you don't need to memorize what kind of cats come in now, what kind of person sits beside you. You don't care. The important point is to listen to my talk, whatever it is, how my English is poor. Then, if you understand the whole existence, the whole existence of life, we have to experience both news, logical way of life, un-logical way of life, created by

[51:06]

the old cortex which human beings possess. This is a function of intuition or hunch. Then, if you experience in that way and teach something, something you from the teacher, you can understand so well. There is some more stories. There was a famous Zen master named Dōgo. Dōgo Zen master. Dōgo had a disciple called Sōshin. When Sōshin was

[52:18]

taken in as a novice, novice monk, it is perhaps naturally of him to expect the essence of Zen Buddhism from the teacher. The way school boy is taught at school. But, no word, not a word, but this Dōgo, Dōgo didn't teach anything at all to him. So,

[53:20]

one day he asked him, it is some time since I came here, but not a word was given me regarding the essence of Zen Buddhism. Why is it you didn't? You didn't teach me anything at all regarding the essence of Zen Buddhism. And Dōgo says, Oh, since your arrival I have been given, I have been giving you the essential of Zen principles. The disciple says,

[54:25]

Oh, what kind of teaching could it have been? Dōgo says, When you bring me a cup of tea, I take it. When you serve me a meal, I accept it. When you bow to me, I return it with a knot. How else, how else do you expect to be taught? Then this Sōshin was hanging for a moment,

[55:26]

thinking the puzzling questions, puzzling answers. What does it mean? He doesn't understand. When you bring me a cup of tea, I take it. When you serve me a meal, I accept it. When you bow to me, I return it with a knot. What else should I teach you? What else do you want to expect to be taught? You know, through all the whole existence, whole experience of birth-news, birth-experience, whole existence, through the function of neocortex or

[56:32]

old cortex, whatever it is. In other words, you have to look after your household, washing clothes, washing your face. At that time, you must learn the many things that are happening around the art, what you want to learn. Of course, it is important to learn how to learn, how to discipline the art of sword-man. But you cannot, this is, it goes without saying, that you must learn.

[57:34]

You must learn many things indicated to main issues. Through both experiences, you can understand what is the worthy art of sword-man. One year for one year, or a couple of years, this disciple undertook the task. This disciple was made to help his master. Together, kindling, draw water from the nearby spring, spread wood, make fires, cook rice, clean the room and garden,

[58:34]

pick the grass in the big garden, and generally look after his household. He was quite dissatisfied. Then he asked his master, please teach me something. His master agreed, but the result was that he couldn't do any piece of work with any feeling of safety. Because his master would appear and strike him behind his back. When he began to cook the rice early in the morning, when he was right in the middle, the middest of the sweepings,

[59:37]

he would be always feeling the same sort of blow from somewhere, from unknown directions. He had completely no peace of mind. Then one day he was found, this master, Swordsman Master, was found to be cooking his own vegetables in front of the disciple of the open fire. This disciple thought, yes, this is a very good chance to hear him. He never availed himself of this good chance, opportunity. So he took up the big stick

[60:40]

and let it fall over the head of the master. Unfortunately, the stick was caught by the master with the cover of the pan. That time he got enlightened, that's it. This is the secret of the Swordsman. That's it. He can enlighten. If he was I, if he was I, I didn't understand. Oh, that's nice, that's all. Because I couldn't experience, I couldn't experience such lots of lots of lots of unimportant lots of unimportant

[61:43]

things, matters. These things are not important for us. Wash your face, eat your meals, wash your clothes. This is just a matter this is just a matter of our life. It is not necessary to pay attention to particularly. So a man is to ignore this experience. But this Swordsman, Swordsman Master and Zen Master Dogo both understand how important these things are for disciples,

[62:45]

for a man. If he wants to learn something, then he has no regular technical teachings to tell you. All he has to do was to look after his own his own household. But when you get enlightenment through this experience, you can absolutely have strong, firm, firm confidence how to experience, how to experience the art, the secret of this art. But sometimes,

[63:52]

sometimes this confidence is, this confidence makes man too proud of himself too much. That's why Zen Buddhism, Zen never enables man to be proud of himself through practicing Zen. This is Zazen. This is Zazen. So Dr. Suzuki Daisetsu Daisetsu Suzuki says, The secret to perfect swordsmanship consists in creating, creating a certain

[64:54]

frame or structure of mentality which is made always ready to respond instantly, instantly, that is immediately, to what comes from the outside. While technical teaching, training is of great importance, it is after all something artificially, consciously, calculatingly added and acquired. Unless, unless the mind that avails itself of the technical skill somehow attunes itself to a state of the utmost fluidity or mobility, anything acquired or superimposed lacks spontaneity of natural growth. This state

[65:56]

prevails when the mind is awakened to a story. What the swordman aimed at was to make the disciple attain to this realization. It cannot be taught by any system specifically designed for the purpose. It must simply grow from within. The master's system was really no system, no system in the proper sense, but there was a natural method in his apparent craziness and he succeeded in awakening in his young disciple's mind something that touched off the mechanism needed for the master's

[66:56]

purpose of swordmanship. Dogen Zen Master didn't have to be attacking his disciple all the time with a stick. The swordman's object was more definite and limited to the area of the sword, whereas Dogen Zen Master wanted to teach by getting to the source of being from which everything making up our daily experience ensues. Therefore, when the swordman began to reflect on the remarks Dogen made to him, Dogen told him, no reflecting whatever. When you want to see, see immediately. As soon as you tally, that is, as soon as

[67:58]

an intellectual interpretation or meditation takes place, the whole thing goes away. This means that in the study of Zen conceptualization must go for as long as we tally at this level. We can never reach the area where Zen has its life. The door of enlightenment experience opens by itself as one finally faces the deadlock of intellectualization. So, that's why so matters

[69:00]

that are happening around your daily life, whatever matters that are happening around your life, they are very important to look after, after them. That's why according to the Oriental way of thinking, first of all, there was nothing. There was a principle of nothing, emptiness. Under such a situation, the important point, main point, is how we should behave. Like the Isang Reyu Zen master says, a hundred years later, I will be reborn as a cow

[70:05]

at his fellowship's house. This cow has some letters such as saying, I am Isang Reyu Zen master under his arm, under his arm. When the people see it, oh, this is Isang Reyu Zen master, not cow. This answer is not the right answer. Well, you say, oh, this is cow. The moment when you see it, this answer is not the right answer, too. Now, under such a situation,

[71:08]

the question is how we should behave. How should you answer this cow? Cow or Isang Zen master? I don't think so. When you say, oh, this is Isang Zen master, I don't think it is now. It is Isang Zen master because it is cow. Just the words tell you this is Isang Zen master. Then you said, the other one said, oh, this is cow, not Isang Zen master, even though it is not the right answer. Then what should I do? What should you call him? The important point, whatever the matters

[72:09]

that are happening around you are very important, very important. So if you want to learn the Zen Buddhism, if you want to learn not Zen, it is not necessary to use the word Zen. If you want to learn the sources, the source of life, the source of being, from which everything is making up, everyday life, everyday life ensues. Even the small details that is happening in your daily life is important too. So first of all, you have to take care of the many things that are happening

[73:10]

around your daily life. The Zen master says, please go back to your room and clean your room. If your cloth is not clean, go back to clean it. If you have not cleaned your bowl, go back to clean the bowl. I think this is a way, this is a way, this is a certain method in appearance of craziness, as Dr. D.D. Suzuki said. Because it is not the main point to teach the Zen Buddhism. But to tell the truth,

[74:11]

in such various manners, such experiences are very important. Because everything emerges from these experiences. So, I think, through the instruction

[75:23]

how to sit, you start to sit practice, you start to practice Zen. In the beginning of your practice, you find yourself, you find how your practice, how your practice makes so good progress, how wonderful. Because in the beginning of your practice, you try to avail yourself of all teachings, all instructions how to sit, logically, technically, way of sitting. Availing avails itself

[76:29]

of your technical skill. Then you pay attention to adjust your round cushion, you pay attention to take good care of breathing. Then first session, one week session, I think all of you, all of you who has experienced one week session, find yourself how your practice makes good progress. Then how wonderful practice Zazen is. Second one week session, if you attend the second session, second experience of

[77:32]

one week session, you can find so well, you can find so well how good your practice Zazen makes good progress. Many people ask me, why? You know, in the beginning, you can accept many good news. At that time, your news is very big, very big peaks, like big mountains, like this. The more you practice Zazen, this peak is getting higher, getting higher. Through experience, Zazen, practice Zazen, your good news makes the peak higher,

[78:34]

getting more and more, like this. And at the second experience of Zazen, you know, this peak, at the second experience of Zazen, makes this peak reduce, makes low. Because I think, probably because your first motivation is getting lost, you know, the strong spirit of your first motivation to practice Zazen is getting lost, reduced. Probably because the more you practice Zazen, the more you practice

[79:36]

the lack of the practice what you have. It is analysed, it is analysed in detail. In other words, you can find lots of faults of your experience. That's why from this point, you can understand what kind of peak is. In the first experience of one week session, you don't understand clearly, because you can't get everything through the instruction how to sit, you know, through your own experience, logically, technically,

[80:40]

consciously like this. So this peak, this peak includes everything, lots of good and bad, you know. But the more your practice makes good progress, you can find how much the lack of your experience is. At that time, this peak is getting reduced, ruined. This realisation makes this peak reduce or lower. Then you are completely dissatisfied and discourage your Zazen. At that time, people ask me,

[81:43]

my practice of breathing and concentration is not so good. So far, I concentrate on the counting numbers, but I think now counting numbers is not so good practice for me. How should I do? To control your mind, there are many ways how to control your mind through practice of counting numbers, through practice of just following your breathing, or through practice of putting your mind on your forehead or hand on your hand or on your navel, or many kinds of concentration to make good progress. What should I choose? What should I make a choice of?

[82:47]

Your mind is always wandering here and there. So at that time, don't sway by don't sway by such difficulties when you face when you face. Even though you find how difficult counting numbers is on your practice of Zazen, every effort of your mind should be directed to take good care of one thing, just one thing. If you want to take care of the counting numbers, that's all right, even though it is good, but you should do it.

[83:50]

You should see it through. This is Shikantaza. The following breathing is, I think, not so easy to control. But if you want to follow the breathing, you try that through and through. This is Shikantaza. Shikantaza. The whole-heartedness. Shikantaza. Then

[84:53]

the the Buddha says for this reason you must always strive diligently to practice various stages of concentration. If you attain concentration, the mind doesn't wander. The the the original text it says you must practice JO. The other day I explained

[86:21]

this JO has religious security, or it has the meaning of concentration or SMART. This is JO. You you make every effort. You strive for practice of samadhi and learn it. If you settle yourself on the practice of samadhi, your mind is never distracted. You are not distracted. Then

[87:23]

the second experience of your one week session, you find yourself, your mind is distracted. How often your practice is. You think, my practice is not good. Your concentration is not good. But if you learn the first experience of one week session to follow your breathing, you should follow the same way. You should follow the same way with whole-heartedness. Following the breathing, even though you think it is not good for practice, not good practice for you. Now, without being

[88:26]

tossed by such difficulties, you should take care of it with undefined practice. Undefined practice. Undefined practice. this is shojin. Shojin means effort. Sho means the pure practice, pure practice, pure experience. Like making rice clean, making rice white. So,

[89:27]

sho means to practice with pure mind. In other words, undefined practice. Undefined practice. So, for instance, if you put on that stool, if you put on the stool, if you put on the stool this, don't move. Don't move. If you move on the top of the stool, you have to fall down to the floors. Now, as long as you put on the top of the stool, you have to settle down here, on the top of the stool,

[90:29]

with whole-heartedness, with pure mind. Without going this way, without going that way, without falling down to the floor, without upward, just staying here. This is shojin. The literal meaning of shojin is to go ahead. To go ahead is not to gallop like this, not the horse galloping. To go ahead is to stay, to stay with whole-heartedness, with religious security, religious security jo, or samadhi, samadhi. So this is our effort,

[91:34]

our effort. So even though you find your concentration on the counting number, on the practice zazen is, is not so good, you know. You try to, you try to follow, you try to follow the same way as instruction given by the teacher, more and more. Without moving that way, without moving that way, the other way, without falling down to the floor and without going up, stay here with religious security. This is our effort. And then should you, then try for

[92:37]

learning more and more, then should you, should you means to learn something repeatedly, repeatedly, more and more, like a baby bird, learn to, learn to fly, you know. For a baby bird, make every effort to move his feathers more and more, thousand times. This is meaning of learn. Through this experience, our effort in that way with religious security and learn the same thing

[93:41]

more and more. At that time, the peak of the mountains, the peak of the good news, logically way of life, unlogical way of life is getting higher. The more this peak of good news is getting higher, you can understand immediately and instantly what your practice is, what your life is, without being tossed by the object, by the object, whatever it is. This is, this is, this is,

[94:33]

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