I remember that I described the meaning of jhana, the eternal world, of Zen Buddhism. According to the Jōryō in Japanese, translated from Sanskrit into Japanese, quoting the statement mentioned by Shigetsu Zen Master, the Jōryō was the Jhāna, the eternal world of Zen Zen.

[01:05]

The Jhāna, Shigetsu Zen Master said, Jhāna indicates the equality of Jō and E. Neither giving up illusions nor attaining enlightenment. This is what is called Jōryō. Jō means stillness.

[02:19]

Ryō means to contemplate. This is what is called Jōryō. Because of the relative settlement on the domain of tranquility, stillness, and the equality. The Jhāna indicates the equality of Jō and E. Jō means, this Jō means, this Jō and this Jō is different. This Jō is written, this Jō is used by this letter.

[03:24]

This Jō is used by this letter. This Jō means relative settlement or relative security. And equality of Jō and E. E means wisdom. Wisdom is not merely meaning of knowledge. As mentioned before, the knowledge is, you think, the power for making something. But strictly speaking, the knowledge is not merely the power, something like the power for making. In Buddhism, the wisdom is the power for becoming real. Becoming real. But the knower, not power.

[04:27]

Wisdom is not power. Wisdom is, what would you say? There is no word suitable to express. Anyway, the wisdom is a very big word for becoming real. Becoming real. Real is, wherever you may be, in how situation you may be, you must be, you must be you. You must become yourself. The other day, I mentioned, I described one Japanese poet. Japanese poet, Basho, named Basho. Basho says, if you want to compose poem, don't make a poem.

[05:30]

Don't make a poem by the power, by the power for making. You should, if you want to make a poem, you should refine, you should refine your mind day after day. You should refine the inner spirit, inner spirit day after day. And become, becoming real. Becoming real. And research for the power for becoming real. So, the power for making, for becoming real. These two is very different meaning, different meaning.

[06:33]

So, in this case, in this case, it is a big word. That you must, where you must be in, become real, becoming real, becoming real. With all sentient beings. This is A. Then, dharma indicates the equality of jo and e. Neither giving up delusions nor attaining enlightenment. This is what is called jodo, tranquility, joy. So, everything, everything in this world, as a union of your mind and its object, is really understandable for you.

[07:41]

Even though it is very understandable, it is understandable so well for you. It is nonsense, it is no use, it is no use unless you will find yourself to settle yourself on self. In everyday life, in everyday life, in daily life. So, this jo, this, of course you must be, you must be good person. You must be a good practitioner, practitioner, practitioner? You must be good practitioner who try to research for good understanding. Everything as it is. You know, this is important, but even though you can understand everything as it is, as it is,

[08:53]

you know, when you go to the big, deep mountains, I think you will fall into the, what would you say, into the ecstasy. With very tranquility. With nature and you. And you are really, you really leave yourself in the infatuation, infatuation? Infatuation with the union, the union of the mind and its object. In other words, the union of the mind and nature. Of course it is important, this knowledge is important.

[09:56]

But, if you go out, go out to the deep mountain, go out of the deep mountain and stay in the busy city life, you know, someone is really upset, what should I do? Then at that time I want to say, I want to tell you, what's the matter with your calmness? What's the matter with your calmness? What you experience in the deep mountains? Of course, the knowledge, you are good practitioners who try to understand the nature as it is. This is pretty good. That's why you can make a poem. You can make a poem, you can listen, you can listen straight forwardly to the birds singing.

[11:07]

In the morning, in the evening. This is pretty good. But, if you are upset, if you are upset when you come back to the city life, you know, this is a problem, this is a trouble. So, of course this wisdom is, this wisdom, the wisdom that you must understand something as it is much, much better. It's important. But, at the same time, important thing is, you have to settle yourself on the self. On the self with religious security. Religious security. Extended into the daily life. But, on the other hand, you can find, there is someone who can, who can, who can find himself, himself to, to stay, to stay with a settlement, religious settlement in the everyday life.

[12:29]

But, if, but it is not useful, no, no use unless, unless you cannot, you cannot be, you cannot be good practitioner, who try to, who research, who strive for understanding something as it is with wisdom, with all happiness. So, this both is, both has very close relationship with, it is impossible to separate. If you want to settle yourself on the self, extended into daily life. So, that's why the Shigetsu Zen Master says, Jhana indicates the equality of jo and e. Neither giving up, neither giving up delusions, nor attaining enlightenment. If you, even though the practice Zazen is not to giving up delusions, giving up delusions.

[13:39]

Zazen is not to attain enlightenment. Trouble. But, but human being, human being is apt to stick to the, stick to the, just one side. If Zen Buddhism says, says to you, Zen practice is to make your mind calm. You, you, you practice calm very much in everyday life, everyday, day after day. But, if Zen Buddhist, Zen practice, Zen practice give nothing to you, you know, as a result, you give up. You give up practice Zazen. It is not religion. You think. But, the Jhana indicates the equality of jo and religious security and wisdom.

[14:43]

The equality of religious security and wisdom is neither giving up delusions, nor attaining enlightenment. Plainly speaking, plainly speaking, the other, the last Sunday I said, you know, the human beings seems, seems that they, they hold, they keep a firm hold for big pause, big pause, like this. And then you think that they think this is my pole, this is my pole, my pillar, this is my pillar. But, sometimes if you, if you reflect upon yourself strictly, you know, well, this, this pole is not for me because it is too high, too big, too big to understand and too big to keep it.

[15:49]

So, it is not, not mine. So, you want to, you want to leave it. You want to escape from this pillar, big pillars. Keeping the holding, keeping the holding, keeping the holding still, firmly like this. Then, you kicking up by foot. And then you say, oh, I can't move. I can't move. This effort, this effort is like zazen. If you think zazen, if you think zazen is to giving up, to give up, to give up the illusion. Now, this zazen is the person who try to escape from the big pole, pillars. Holding, keeping hold, keeping a firm hold of big pole, like this.

[16:54]

And then, on the other hand, you can, anyway, there is, of course, this is truth. There is someone who can get enlightenment through the practice of zazen. This is true. If you can't experience enlightenment through the zazen, it is not real zazen. So, you should, you should experience enlightenment through practice of zazen. It is, it is very important. But, of course, from this point, there is someone who can experience enlightenment through zazen. Even though you can experience enlightenment through zazen, you think, oh, I get enlightenment through practice of zazen. Like this, like dancing. Ah, ah, ah, this is enlightenment. Wonderful. You know, you keep a hold, firm hold of enlightenment, big pole of enlightenment, like this.

[18:08]

And sometimes you think, you think, you reflect upon yourself, oh, surely, surely I got enlightenment through practice of zazen. But, who is, who is I who got enlightenment? Sometimes you have a doubt. Who is I who got enlightenment? You know, because you reflect, if you reflect upon yourself how awful I am, wow, I have a lot of delusions. So, at that time, I want, you want to escape from that, but it's too late. You always get enlightenment. Ah, ah, this is, you know, attaining enlightenment. Then, it is not the equality of, it is not zen, it is not zen, jhana. Jhana indicates the equality of jo and e. Jo and e is religious security, security and wisdom, wisdom.

[19:16]

Ah, neither giving up delusions nor attaining enlightenment. If you get enlightenment through practice of zazen, that's all, that's enough. That's enough. If you find, if you find yourself to fall into the, into the hell with 108 delusions, that's, that's enough. You should go to the hell with your delusions. Ah, this is jhana. This is what is called jholo, jholo. Ah, today, ah, I want to explain a little more about jhana.

[20:22]

Quoting the statement mentioned by Dogen and Ma. Ah, this statement is a little difficult, difficult to translate Japanese into English. Ah, so, I think, I want to explain this mention mixing up Japanese and English. Ah, the point is how we should, how we should experience, how we should experience according to jhana indicates,

[21:29]

jhana indicates the equality of jo and religious security and wisdom. Neither giving up delusions nor attaining enlightenment. Ah, Dogen Zenji, Dogen Zen Master explained about it in, ah, in his book, let's just say, in one book. In the book, ah, which, ah, which explains how to behave in the kitchen as a master cook. He said, ah, Tenzo Kyokun. Ah, Tenzo means the chief of, ah, chief of cook, chief of cook. Kyokun means principle, principle or teaching, teaching.

[22:34]

Teaching of the chief of cook in the kitchen. Ah, there is four point, there is four point which you must take into account. Ah, what is, Ah, anyway, one is, ah, you eat, you eat, ah, what would you say? Grace, grace of rice, grace of rice or grain, grain of rice, grain of rice.

[23:43]

You eat a grain of rice and see Isanso. Isanso, ah, Isanso, Isanso means the name of Zen masters. Ah, Isan Rei Yu, Isan, ah, Isan, ah, Rei Yu, Zen masters. He said, Isanso, Isanso, So means priest, priest. Ah, Isan, Isan is, ah, Isan is the same meaning as this, with this. Ah, Isan Rei Yu Zen masters, Isanso means Isan Rei Yu Zen masters. You can, you eat, you eat, ah, grace of, grain of, grain of rice, piece of rice.

[24:44]

Grain of rice and see Isanso. Ah, I will explain, I will explain later about this story. Anyway, now you should remember Isanso. This is one point. Ah, to see Isanso, to see Isanso by the practice of eating grace of rice. Okay, a piece of rice. The second point is, ah, ah, to see, to see means to understand. Okay, to understand. To see, ah, Suiko-gyu, Suiko-gyu, Suiko-gyu, ah, to see Suiko-gyu by practicing of eating of grace of rice.

[25:58]

Okay, this is second point. Suiko-gyu means, ah, Suiko-gyu means cow, [...] cow. See, all doubling, okay. To see Suiko-gyu, this is second point. The third point is, anyway, to see the by-practice of eating of grains of rice, you can see Suiko-gyu. The third is, this is very strange, but I must say something, I must say anyway, because he says, you eat, you eat Santo and Suiko-gyu, to eat, to eat, but Santo and Suiko-gyu,

[27:19]

nobody can eat cow, but anyway, the third point is, you can eat Santo and Suiko-gyu. The fourth point is, what would you say, you can control, anyway, you can control, you Eat Santo and Suiko-gyu, eat Santo and Suiko-gyu, eat Santo and Suiko-gyu, control means, anyway,

[28:27]

this is, these are four points which you must take into account, one is to see Santo, the second is to see Suiko-gyu by practice of eating of grains of rice. The third is to eat Santo and Suiko-gyu. The fourth point is, you can control Suiko-gyu and Santo. Then, I have to explain about the story concerned with the Santo. There is stories of Zen Buddhism concerned with the Santo. There is a story, one day a monk asked a Zen master, what is Buddhism, what is Buddhism?

[29:30]

Oh, excuse me, oh, okay. The monk asked the Isan-ryu Zen master, what is Buddhism? The Isan-ryu Zen master says, how much is a grain, a pound of rice in Roryo? Roryo is the name of the place in China. How much is a pound of rice in Roryo, Roryo town? This is Buddhism. He asked, how much is a pound of rice in Roryo?

[30:33]

That's a crazy answer, you know. Can you understand this explanation about what Buddhism is? He said, how much is a grain of rice, a pound of rice in Roryo? How much is a pound of rice in San Francisco? That's crazy. But, he says, in the first point, on the first point, he says, you eat a grain of rice which is bought in Roryo. And, can see it's not so.

[31:37]

You can see it's not so. Anyway, the Isan-ryu, so the relation between the Isan-ryu and Roryo, Roryo-be. Roryo-be means rice, be means rice. So, he used the word, special word, technical word, Roryo-be. Roryo-be means rice, the rice which is sold, which is sold in Roryo town. Because it comes from the story of the Isan-ryu Zenji discussed with a monk. A monk asked, what is Buddhism?

[32:37]

Isan says, how much is a pound of rice in Roryo town? So, Dogen Zenji used, you can eat, you can eat a grain of rice in Roryo town. And, you can see Isan Zen masters. You can see Isan Zen masters. This is the first one point. Then, next, I must say something about the Suiko-ryu. There is also a very interesting story. The Isan-ryu Zen master, Isan-ryu Zen master says,

[33:41]

100 years later, I will be reborn as a cow raised by one of my followers. This cow has some letters under the right arm, here. Saying, I am Isan Zen master. I am Isan Zen master. Anyway, Isan Zen master says to the old monks,

[34:42]

100 years later, I will be reborn as a cow raised by one of my followers. This cow has some letters under his right arm. Saying, I am Isan Zen master. Then, at that time, at the moment when you see this cow, if you put stress on the letters, saying, I am Zen master, you say, oh, this is Isan Zen master, Isan-ryu Zen master, not cow. Looking at the letters. This story says, at that time, if you say, oh, this is Isan Zen master, not cow,

[35:52]

it means, the moment you say, this is Isan Zen master, it's not Isan Zen master already. The emphasis, when you put stress on the Isan Zen master, it's not the emphasis, Isan Zen master, because this is cow. This is cow. So, it is not the cow. It is not Zen master. And then, on the contrary, when you say, oh, this is cow, this is just male cow, at that time, it is not cow. It is Isan Zen master. This is stories. Funny stories.

[36:55]

And then, one more sentence here. And then, what should you call it, under such a situation? Even though you say, oh, this is Isan Zen master, not cow, but it is not right answer. It is not right explanation. And then, on the contrary, you say, oh, this is cow. Even though it is not still right answer. Now, under such a situation, what should you call it? This is all stories. What should you call it? So, this is Suiko-gyu. Suiko-gyu and Isan-so. Someone says, oh, this is Isan-so, Zen master. Someone says, oh, this is Suiko-gyu. This is cow. Did you understand the stories concerned with Suiko-gyu and Isan-so and Roryo-pe?

[38:07]

Okay. Then, the first point, think, that we can, we eat, we eat the grace of rice, grace of rice which is sold in Roryo, in Roryo, and can see Isan Zen master. So, I think the, in everyday life, we always eat the grace of rice with, sold, sold at a certain price, at a certain price.

[39:13]

How much, how much is a pound of rice? And by eating, the practice of eating a grace of rice with, at the most, bought, bought at a certain price, a certain price, and with some, what you say, if you say, anyway, the grace of rice possesses, possesses, not funny. Excuse me. The very good stars which help the human health, what would you say? Hm? Vitamins or something like that. Anyway, the grace of rice, the rice possesses,

[40:14]

the rice possesses vitamins or any other kind, kind of for vitamins, something like that, and the essence, and taking it, underlying essence anyway. Then we eat, we eat this rice, we eat this rice. Then by eating, by eating or by practicing of eating this rice, and we can practice Buddhism. We can practice Buddhism. Okay? But, by practicing, but there is another kind of viewpoint. If I say, if then Buddhism says, we can eat the grace of rice, bought at a certain price,

[41:14]

and with certain vitamins or certain, you can explain what is our grain of rice. How useful, how useful our grain of rice is for human beings, for human health. Anyway, we can eat the grain of rice and practice Zazen. This is truth. If say so, if say so, if you say so, you think, oh, then by practicing Zazen, Zazen, you know. Anybody, you know, if so, if so, you think everybody can eat the rice, a grain of rice and practice Buddhism,

[42:18]

and practice Buddhism. Buddhist teaching, Buddhist teaching, something. But it is, I don't think so, you know, there is many people who can eat the meal, eat the grain of rice and cannot practice Zazen, cannot practice Buddhist, Buddhist teaching. By eating a meal, by eating a meal, if you think, if you think the practice of eating a meal enables man to practice Zazen, it is, I don't think so, I don't think so. Then, from the viewpoint of Buddhism,

[43:19]

what you can practice Zazen, what you can practice Buddhist teaching is identical with becoming Buddha, with becoming Buddha. It means, you know, if you can, if you can, if you can practice chanting sutras, if you can chant the Buddha's name, something of the sort, what you can practice, practice the name of Buddha's name, or when you can, what you can practice, pray to the God or something like that, is what you have, what you have had already, the Buddhahood in the underlying essence.

[44:25]

Otherwise you cannot do it. Don't you think so? You know, by practice of Zazen, by practice of praying to the God, and you think you can gain some merits, merits of practice, of merits of religious life, but I don't think so. What you can practice religious life is, you have what you have had already, religious practice, religious life, in the underlying essence. Otherwise you can't do anything at all. You know, I do, I steal, I steal a piece of chalk from here. I did like this. You know, what I did, what I stole, a piece of chalk from here,

[45:28]

means I have, is completely identical with Vow, supported by Vow in life. So in this case, by example means the Buddhahood, Buddhahood, becoming Buddha, becoming Buddha. Then, if you don't practice, if you don't practice Buddha's teaching, or not only Buddha's teaching, you know, if you don't practice religious life, you know, to eat, to eat a grain of rice is not to become a Buddha. Then he said, a grain of rice,

[46:32]

you eat a grain of rice in Roryo, in Roryo town, and can see suiko gyu, suiko gyu means physical body, just physical body. You know, if you, you are very often asked by someone, what is the purpose of life? Why do you make money? Why do you live in this life? Why do you live in this world? Why do you make money? Why do you have work? Someone says, oh, I live, I live, I eat to live. Someone says, oh, I live to eat. Which is right. If you eat rice, grain of rice,

[47:35]

to to become street walkers, to become street walkers, you know, it is, it is street walkers' rice, you know. Not Buddha's, Buddha's, Buddha's rice. If you eat, if you eat grain of rice just for the purpose of making money, this rice is money rice. Money rice. If you steal, if you eat a grain of rice just for the purpose of stealing, or just for the purpose of cheating someone out of money, his money, as a thief, this rice is not,

[48:36]

not Buddha's rice, this rice is thief rice. Then if you don't practice Buddha's religious life, then your rice is not religious, religious rice. You eat the rice, you eat the rice just for the purpose of supporting your, just merely physical, physical body. That's all. Then he says, to eat, of course, on the, on the first point, he says, you can't, you eat, you eat a grain of rice, grain of rice in Lodro town and see isn't so. It means you can eat, you can eat a grain of rice and

[49:39]

can have a chance to practice Buddha's teaching. Then everybody can practice Zazen by eating a grain of rice. I don't think so. If you don't practice Zazen, if you don't practice religious life, this rice is just, just rice just for the purpose of supporting your physical body. That's all. Then, on the second point, he says, can I eat a grain of rice in Lodro town and see Suiko-gyu. Suiko-gyu is just, just body, you know, as a cow. You know, he said, I will, I will be reborn, reborn as a cow one hundred years later. This cow has some letters

[50:40]

saying, I am Isen Zen master. The Isen Zen masters, the letter Isen Zen masters indicate the Buddha nature and the essence, underlying essence. The Suiko-gyu, the cow, cow is just a physical body in order to make the Isen Zen master be reborn as cow. Just bodies. If you don't practice religious life, even though you can eat a grain of rice, you know, you can't just physical bodies. Suiko-gyu, cow. As mentioned before, to eat, to eat a grain of rice just for the purpose of making money. This rice is money rice. This is second point.

[51:45]

The third point is see Isenzo and Suiko-gyu. But anyway, but anyway, whether you don't understand, whether you don't understand the real meaning why you eat the grain of rice, anyway you can have a chance to practice meditation here. Regardless of the idea whether you understand or not, your life is, your life really just ends just in the middle, right in the middle of the world, the Buddhist world, the big religious world.

[52:48]

Religious security. Because you can. You have had, you have had, you have practiced the Buddhist teaching right now, right here. Regardless of the idea whether you don't understand or not, this is very wonderful. Then he said on the third point, anyway you can, you can, you can eat, you can eat Isenzo and Suiko-gyu, anyway. It means you can, your life, the your life consists in right in the middle of the inner spirit, innate spirit, innate spirit

[53:50]

on the basis of Buddhist teaching, of all truths. Through the physical bodies, through the physical bodies, physical bodies with six senses, six their six objects, something like that. What you can practice religious life is you know, to exist. You can, you can exist. You exist already right in the middle of the Buddhist world. Then regardless of the idea of whether you understand or not, what you can practice the religious life means to settle yourself in the right in the middle of the big world

[54:51]

including Isenzo, Isenzo, innate spirit. And Suiko-kyu, physical bodies, physical bodies. This is, this is reality. This is real. You know, this is becoming real. Strictly speaking. And fourth point, fourth point is Isenzo, you can control, you can control Isenzo and Suiko-kyu. You know, I think you always wondering, you always have some doubt, religious doubt.

[55:52]

What shall I do? You think always is it all right my Zazen? Is this, my Zazen is right practice? You think always. Even though you, the more you practice hard, the more practice religious life strictly, the more you think. You think, you pass thinking it is my practice is right religious life or not. Because the, you practice religious life hard. While you practice, you practice all, you practice reflection upon yourself strictly, That time, there are two, two type of human being. There is, there is a person who

[56:53]

who practices Zazen strictly. There is a person, the person who reflect upon himself straightforwardly. It means this person is the general person who has 108 delusions and more than 108 delusions. Then, on the third point says regardless of the idea whether you understand or not. Now what to practice Zazen is to exist. To exist right in the middle of the Buddhist world. But actually to tell the truth, we can't believe it. We cannot believe it. Because you can always have have a chance to look at yourself who has

[57:54]

lots of delusions. Then always in the in the real situation in the real situation you think what should I do? What should I do? What is what is right practice? What is right practice? This way or this way? Middle way? I don't think so. You always this way. You think you decide you make make up your mind to go straightly this way toward the direction of left side. Because you think so. Because you have a great decision. According to the great decision. But you know the there is nothing nothing to settle to make

[58:54]

your mind calm. Because you decide you according to your great decision you practice zazen. It means I should go. I will go this way. Then you practice zazen. But you couldn't find you couldn't find to make your mind calm. Your mind is always wandering. Practice zazen. Then you must change your way of life. Next you have to this way. Then you have to go this way. The other side. Maybe Chinese Chinese Buddhism Chinese I Ching or many things over there. You practice I Ching or you practice Tibetan Buddhism or you practice you know Christianity or many things. Astrology

[59:56]

or not something else. But you can't find yourself to settle your self yourself. Then again you must change your mind to go the other way. Then middle way. I will go middle way. But this middle way if you go middle way you have to crash into the street car. This is very dangerous way. Then what should I do? It's very difficult. This is always our troubles. Always troubles. But you confront. Then on the fourth point fourth point to control to control essential and suiko gyu. Essential to control essential and

[60:57]

suiko gyu means to control the sheep. The sheep want to go this way. The keeper control the person who control the shepherd. Shepherd must control. Where are you going? The sheep go this way right way. Sometimes his curiosity tell him to go the other way. Shepherd said again where are you going this way? This is control. This control is this control is not to cling to not to stick to the one side idea. One side idea. If you stick to one side idea is something like a person

[61:57]

who just look at one side one side one edge one edge of a board which is carried which is carried on the shoulders. You can't see the other edge of the board backward because you can't carry on the shoulder like this. You can't see the way. It's pretty difficult. So we call it Kampankan. Kampankan means to carry on the shoulder. Permanent board comes in the map. Kampankan. This is a person who is excessively infatuated with something. This

[62:58]

is Kampankan. This is a person who is excited excessively. Every time when he does something, he does something. Then control. Control controls Sanzo and Suikogyo. Of it's pretty difficult, but to tell the truth, it is impossible, really impossible, to escape the existence of physical body to existence of inner spirit. It is impossible to escape both of them. Then what should I do? You have to always pat the head of the lion's head. You're a very good person. You're a very good boy. Like this

[63:59]

always. You have to care for yourself. And Dogen then says, this is a very important point. This is a key point. This morning someone came to the office and asked me, what do you think, what does Zen Buddhism think of sexual relations? That's a very difficult question. Please understand sexual relations according to this point. According to this point. This is very important. Dogen

[65:09]

then says, do you understand this meaning? Do you understand this meaning? Do You should make investigations on this circumstances, this situation of human being. And you teach, you teach Buddha's teaching according to the circumstances. And you, you should talk something according to, according to the, like, any kind of person. The, the effort, effort you try to control, the essential and, essential and three qualities.

[66:29]

You control the inner spirit and physical body, physical and mental object, physical and mental object. You control the effort that you control physical and mental object. Is Ichi-nyo, nyo means Ichi-nyo and Niyo. Ichi-nyo means oneness and suchness, you know. No discrimination of the general person and Buddha. Niyo means the discrimination, discrimination between, between man and Buddha. Temporary we think, we think temporarily, temporarily we practice religious life after the thought of, discriminate between man and Buddha, man and Buddha, human being and Buddha.

[67:46]

But to practice, to practice religious life after thought of, thought of discrimination of man and Buddha is not completely separate from man and Buddha. Our practice should be one with Buddha and man. It means, I mentioned always, if you cross the rivers from here to the other shores, of course the temporary we practice, we practice the crossing river, crossing river after thought of discrimination this shore and the other shore. This is real truth, real, real situation. But, you know, if you stick to discrimination of this shore and the other shores, I think the other shore is very far away from your life.

[69:03]

It's pretty difficult to reach completely in life. Then, even though you strive for walking on a river day after day, day in and day out, in stimulating, spur yourself, spurring yourself to practice, but it's pretty difficult, not so easy to reach the other shore. Then, there is just nothing but, you know, make an effort to disappear, discourage, nothing but getting tired of walking on this river.

[70:05]

Of course, there is in real situation, real situation, real situation, what that there is that you practice, you practice across the rivers, after thought of discrimination this shore and the other shore. It's all right, but what is the important point? What is the important point? The important point is one step, you know, toward the direction to the other shores. One step, the word of one step should include complete union, oneness, union of this shore and the other shore. So, from this, strictly speaking, this shore, one step is the full element of completeness, the goal, the life, goal of life.

[71:12]

Don't you think so? This step is important. Then, to strive, the effort which we control, we try to control the physical and spiritual object, is to practice, to practice religious life after thought of discrimination of man and Buddha. Man and Buddha, or the union, union of man and woman, ichi-nyo and ni-yo. Ichi means one, ni means two. Nyo means suchness, oneness. And he says, and also, two days and three days, the effort which you try to control the physical and spiritual object is to practice, to practice religious life.

[72:36]

The, on the stage of, on the stage of the moment, now and here, on the stage of the moment and now and here, for the period of two days and three days, it means, is to practice zazen, to practice religious life on the stage of the moment. Now, here, the day after tomorrow, the day after tomorrow, next day, next day, next day. Now, what we have to, we have to do something, is to listen to my talk, whatever it is. Then, the Master San Dogen Zen says, today, now, here, you have to strive to, you have to control, you have to patch up the head of the lions.

[73:45]

Are you a good boy? Including spiritual and physical object. Of course, for during the long period of journey, life is like a journey. If you take a trip, you know, by yourself, on the ocean, to cross the ocean, you know, on the boat, by yourself, alone, by, alone, you know, you become loneliness. Even though you try to, even though you take a trip, you can cross the oceans, you know, many people. I think each people want to, want to become peevish, because life is a long period of journey. I think even though, even during the period of sitting meditation, you can't find yourself, to settle yourself, on self, appropriately.

[75:12]

Then, you are grateful, you are grateful to Dr. Zazi, how wonderful it is. If you confront yourself, to figure out how awful your mind is, because your mind is going and coming, all over and there and here. At that time you want to, you want to become peevish, you want to make complaints. What is Zazi? Zazi is to give up the illusion. Zazi is to make a human mind calm, isn't it? Even though I can do, but Zazi doesn't make, doesn't make my mind calm. What is Zazi? This is complaint. Even during little, little period, even a little period, for a little period during sitting meditation, during the little period of meditation,

[76:26]

you can't figure out yourself, to make complaint. What is Zazi? What is my Zazi? But, actually you cannot escape yourself, who want to make complaint. In how situation you may be. Then at that time, you should put to the head of your alliance, who want to make a complaint, you good boy, please sleep with calmness. Then, I think, everything on earth, everything on earth is, everything earthly, everything earthly is transient, transient. But there is nothing to stick, to stick to, stick to something.

[77:33]

There is nothing, no self substance. But what is object which we have to aim at? The object which we have to aim at is to do our best. On the stage of moment, here and now and here, on the stage of the day after tomorrow, the day after tomorrow, day after day. Ah, with, with religious security, religious security. Religious security and wisdom, wisdom.

[78:48]

We have to, we have to settle yourself on the self, in every, on stage of every moment, extended into the everyday life. And at the same time, we have to, we have to good practice, who understand better something as it is. Do you understand? Do you understand? Do you understand the four point, the point? Do you obey, do you obey and if not so, we could you. You don't understand? You have a question?

[80:02]

Hmm. Do you understand to control your mind, to control your mind? Ah. Ah, in the Buddhism, to control your mind, to control your mind is not to correct the, correct your mind, according to the idea of good and bad. Ah, to control in Buddhism is, you become yourself, you become yourself,

[81:32]

in how situation you may be, wherever you are. However situation you may be, around you. In control, to control yourself, to control physical and spiritual object is, to become yourself, to become yourself, with warm, warm heartedness, warm heartedness, like patting your head. You're a very good boy, saying a good boy, awful good boy like this. But, strictly speaking, the peevishness is always popping up from the bottom of your life, mind, you know, during the long, long journey.

[82:34]

This is real truth. But, at that time, the important point, to look at yourself, to look at yourself calmly, calmly. To understand yourself, to understand yourself from viewpoint of life, in life, deep viewpoint in life. It means, you know, to, ah, not to rush into the one-sided idea, not one-sided idea. When you reflect, when you find yourself, how awful you are, then you think, oh, I give up any religious practice, because I can't find myself to make my mind settle. But this is, it means to rush into the one-side.

[83:37]

Even though you find yourself to make complain, I want to, I want to rush into this way. At that time, you have to, you have to enough room to wait. Just a second, a second. And look at yourself, watch yourself. This is Zazen. Zazen is completely the answer part in your head, part in your heating head, excited head. Without escaping from it, without sticking in it, without sticking it. Watch yourself. Okay? You're okay?

[84:45]

Last two days, we have to go, we have to walk, ah, in everyday life, on the basis of, that's the point, intersection, intersection. Intersection of two roads, two roads, two ways. The decision and non-decision. No decision. You do something good. You do something good, if you do something good, you think, oh, this is good, this is, I do something good. But the other one, look at this, your activity, he thinks, oh, it is not good. But then you must, you can't help wondering.

[86:16]

You can't help having some doubt, which is right, which is good. Then you can't, you can't make up your mind to do something good. You think it is all right. But on the other hand, on the other hand, there is some doubt, which is right, which is good. Our life is, we have to walk, we have to walk in daily life, on the basis of, that's the point, the intersection of two roads. The good and bad. Decision and non-decision. Decision and doubt. Decision and doubt. What shall I do? Always, what shall I do? What shall I do? I think the inter, in the world of, in the world of what shall I do?

[87:30]

You have to settle yourself in self. You have to rest at peace. This is, equality of jhana indicates equality of religious security and wisdom. This is equality of jhana indicates equality of religious security and wisdom.

[87:53]

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