So if I say bowling, should I practice zazen with bowling? No. That's problem already. So let it go. Is that clear? Some argument? Lots of argument, no? How do you let go when you find yourself holding on continually over and over again? Yeah, that's a good question. If you try to let go, you cannot let go. Because already consciousness appears. Who has a strong desire to let it go? That's why desire becomes bigger and bigger and monsters. Finally you have broken down that desire. So finally no longer let it go.

[01:03]

So you are stuck in letting go. So if you want to let it go, I think, forget it. All you have to do is devote, fully devote. You should devote fully to zazen itself. And then you can let it go. For instance, you see the imagination. You have visual things, visualization of mental state or Avalokiteshvara's looks and beautiful Buddha Shakyamuni's face and zazen and bowling and many things. At that time you try to let it go, let it go. But you cannot let it go. Don't you think so? Because it's already there. Something which exists right in front of you is nothing you try to let it go.

[02:08]

You try to remove. You cannot remove. So it's already there because it has some reason to exist beyond your expectations. But on the other hand, something which exists right now, right here, is always changing when you don't attach to it. So constantly change. So all you have to do is see something, see that visualization and then let it go. In order to let it go, all you can do is you have to devote yourself to right now, right here. That's it. And then imagination, in a moment, it disappears. You don't let it go, it lives. It lives. Yes, imagination itself drops out.

[03:08]

That's why, again, zentimation means zenki. I think, I don't know exactly the translation, but many delusions and thoughts drop out by themselves. Hi. Are you saying that imagination is a delusion? Well, yes, imagination is a kind of delusion. But imagination is not exactly delusion because sometimes it helps you. But if you feel they are helpful for you, then people are attached to the imagination. Then simultaneously imagination becomes delusion. So imagination, in order to use imagination as they really are,

[04:10]

I think there is no room to touch, to attach. Try to practice in ordinary day mind. Try to make that as... So, whatever you said, this moment is every moment, it all comes to you. I do understand very well what it means. But to practice that day, every day, feel that way, in content and harmony, I need some help, inspiration.

[05:10]

And what I've been doing is exactly observing the impermanence and saying, if this is my last day, how I do it. How I spend it. And it somehow helps me, but to me, if I die tomorrow, this is exactly the way I spend today. And that somehow makes that day more vital to me. But is that pure practice? I don't know. Yes, that's why wisdom, the Buddha mentioned, the contents of Buddha's teachings are based on wisdom and compassion. If you extend the wisdom and compassion into the explanatory state of existence,

[06:11]

then it becomes 18,000 scriptures itself. Then that teaching anyway teaches us to see deeply into the human existence, and then finally the world is emptiness and impermanence. So you really deeply understand it. That is called wisdom. But wisdom is still very changeable. Because wisdom is still part of the conscious state. Habitual. To me, once in a while maybe wisdom arises in between my habitual state of consciousness, but it's so buried, embedded. Yes, that's why wisdom, if you see the human world with your wisdom,

[07:16]

next you have to have faith. The power of faith, which makes your life stable. In other words, from the day to day, you continually believe in it. You are Buddha's way, right in the middle of Buddha's way. But belief, you can't believe. The belief doesn't... It's not you can believe or you don't believe. Yes, that's why I say living in vow. Living in vow is doing simply small things, small things every day with peaceful mind. That's all we can do. But it is very difficult to maintain it, carry it, small things every day. That's why we need wisdom.

[08:17]

We have to understand human beings with wisdom. And next, the power of faith really maintains your wisdom continually. So that's why faith is important. Now, how can you know the power of faith? What makes wisdom contained, keeps your wisdom on and on? That is practice. Practice. Roshi, you say live in vow. Can you tell me what is an example of a vow in which I might live? Oh, okay. Yeah, you forgot that. Yeah, I told you. For instance, maybe...

[09:22]

I experienced a lot anyway. I talked one day in Minneapolis. I talked about Zen at Bethel College, which is a Christian university. Bethel College. The first time when I went there, many people barking at me. They were what? Barking at me. So I was very confused. Second time, they barked at, but the teacher tried to tell them, don't bark. Even though you have some argument, please become gentle. Humble, please, to the guest speakers. But anyway, people constantly barking at me. Third time, a little bit, I become immune.

[10:27]

First time, I don't care. But anyway. And then one person asked me, can you believe how many American people have been converted into Buddhism by your effort of teaching Buddhism? I was very surprised. How many people? He asked me, how many people have you converted into Buddhism? So I said, I don't care. If I count always, how can I teach? Since I came to the United States, I always gave the Buddhism in English in the beginning. Can you imagine how much people understand what I said?

[11:32]

No way. First time, I gave a lecture in San Francisco with Bill Kwan. Bill Kwan sensei? And he took me to the place to give a talk. And then I prepared, you know, prepared day and days, and finally I wrote it down. And then I read it. Just stand up and read it. And then I feel relief after that. I'm proud of myself. And then after that, I asked Bill Kwan, did you understand what I said? He said, uh-uh. He said, uh-uh. I completely, whew! Just like going down to hell. From the high sky. Crash! And then, last year, I went to Nebraska to talk about Zen.

[12:44]

And then one person asked me, Karagi, do you believe you can contact, communicate with Americans through your talk? Do you believe you will perfectly, 100% communicate with American people through your talk? He said, no, I don't believe this. So I said, I asked him, do you, can't you communicate completely with the people through your language, native language, so-called English? He said, it's pretty difficult. Much less. How can I contact? Completely. So from many aspects, if I look at myself,

[13:49]

where is the encouragement for me? To live in a foreign country and to teach Buddhism. There is no expectation, exactly. But all I can do is, you always put me in a certain position, so-called Roshi. So there is no way to escape from. So always I have to just put myself right in the middle of position, talk. Can I, can I expect something? Is there any particular pattern, so-called, this is a way to live, which makes my life happy. No way. But all I have to do is just continue like this. Because I always see myself right being, right in the position. So position makes me do something. But this is living in Vow.

[14:51]

Don't you think so? Just do it. But I think there is some hope. Always there is a hope. I don't, I don't give up. Even though you don't understand Buddhism, but still I do my best to teach about Buddhism in poor English or in pidgin English, in karagiri English. It doesn't matter. All I have to do is just talk with, you know, enormous hope. OK? Based on living in Vow. So living in Vow, there is no expectation. No expectation. So just bring myself, bring the peace and harmony to my body and mind right now, right here. That's all. That is Shikhan Zazen.

[15:55]

Is that alright, David? But don't just do it. Please do your best. OK? Make an effort. Have to make effort. Because many beings come into your life. Support. So you have to appreciate. You have to, anyway, you have to respond. You have to respond to those beings who have come into your life as contents of your life. OK? That is Shikhan Zazen. You speak of hope, you know, an element of hope.

[17:04]

It strikes me, it's rather more... There's something else that feels like intention. You need some choice to put yourself in the middle. No, not hope. Sometimes it appears as a hope, an intention. But the immediate intention disappears in the hope. Hope is pretty vague. Do you think so? Because what is the hope of my life? I don't know. What is the hope of my life in Minneapolis? I don't know, strictly speaking. I cannot pin down what the hope is. Do you understand? What is your hope in your life? Even though you say, I don't know what hope is, but still you have something. Looking at the future. Don't you think so? So that looking at the future is pretty nice.

[18:05]

It's vague. But vague means that you don't pick up only one in the universe. So vagueness is pretty good for you. Because you catch huge vagueness, the vastness of existence in your hands. But consciousness tries to always pick up one. This is consciousness. But your intuition is really functioning in the broad perspective, universal perspective. So immediately when you come into this room, immediately your intuition, your wisdom, immediately catch the whole situation of this room. That's pretty good for us. So, even though you don't know what hope is, that's fine. But hope appears in tension sometimes.

[19:06]

Sometimes encouragement. Sometimes efforts. Sometimes disappointment. And I want to know what goes on in your mind when you sit, when you face things, when you are in the instant to let go. It's so hard for me to imagine what is in my mind or her mind or your mind. You mean to duplicate? To imitate. Yes, I think Yvonne mentioned yesterday she can see you be kind to people

[20:08]

and she can imitate in some way that kindness. And when in sitting and meditating there is for me no way to learn by imitation. Yeah, when you duplicate, when you are duplicating the teacher's music all you can do is totally you have to devote yourself to the duplicate exactly and then the idea of duplication disappears. But while you think, while you can see the imitative image of duplication at that time you say immediately your life has already gone this way and that way. Duplication, what is that? That is a machine, automatic, you know, activity, motion, you know. So there is no meaning. No meaning. You say so. Is that clear? So all you have to do is

[21:11]

using your consciousness perfectly and duplicate, exactly duplicate. Well, for instance, jumping into the ocean I miss always. And the same, but the same is the pattern you have learned from the teachers, from the book. Okay? And then you have to completely duplicate and then swim. But when you exactly devote yourself to a form of swimming, okay, you don't, there is no room to pay attention to the form of swimming. You are duplicating. Yes, that's true. Exactly. Yes, that's true.

[22:15]

Yes, that's true. But the mind is very vibrating minutely, I mentioned the other day. Minutely, the mind is vibrating. Constantly. So very picky. Very picky. Right in the middle of the process of dancing, you're still picking you. How am I? Okay? How is my dancing? Pretty good dancing. Right in the middle of dancing you say, wow, pretty good. Or right in the middle of dancing you are disappointed. Or sometimes you exactly, they have the perfect activities, so-called purity, impurity, and what is pure. Okay? But still you can see, oh, I am moving perfectly. Like this. So mind is very picky.

[23:20]

Constantly moving. So in order to be free from that, minute vibration of consciousness is very difficult to be free from that. That's why yesterday, I mentioned the string of the guitar. If you touch the guitar, even slightly, if you touch the guitar, it's vibrating. But minutely vibrating, at that time you can hear the sound. With your naked ear, you cannot see anything with your naked eye. But it's vibrating. So how can you participate in that minute, finest vibration of the mind? No way. So all you have to do is stop it because through your naked eyes, naked ears, it's just a stop. Okay? The example I mentioned yesterday,

[24:25]

the example I mentioned. Should I go this way? Should I go that way? I don't have money, but I want to have a business, but I don't... Why don't you give it up? But I want to have, but I don't have money. How can I do this? Always doing this way, that way, this way. Finally, who helps? Zen teaching helps you? No. Buddha helps you? No. Karagiri helps you? No. Sweet candy helps you? No way. Finally, what you have to do is you have to do that. Can you hear that?

[25:30]

Become quiet. I'm still thinking of when you first went to Heiji and and I heard Hashimoto Roshi say if you just sit Zazen for an instant, then you will be Buddha for an instant. Then you will be Buddha for that instant. That still stays with you? That is... That keeps my, you know, the living vow on and on. So that has something to do with Phil's question. What is this vow? That has something to do with Phil's question. You talk about living in vow. What is vow? Some vague image of being Buddha

[26:53]

is somewhere in there, that living in vow. Well, it's very difficult to say image or imagination, but I'd say some resonance. Charmful. Some resonance. Yeah. Something charmful for me. I cannot say anything. I don't know what it is, but immediately it touched me and it's very charmful for me. Yeah. So that's why I am always climbing the mountain toward that charmful peak, even though it is deep. That is some hope when I say it in other words. I felt quite fully answered.

[28:02]

That was still resonating in me, the question, right? And, you know, encouraged as well, because when I asked, in what vow does one live and what vow should I live? Roshi told me about the vow that he lived in, and he left me to figure it out for myself. What's my vow? For instance, in your everyday life, you can see small things, which seems to be exactly the same as living a vow. A kind of motivation of carrying your life constantly. For instance, if you see somebody, you don't know who he is or she is, but you are really moved by this person. So you don't see, you don't know what it is, but there is something charmful in him or her.

[29:05]

Then even though you try to keep away, or complete beyond your consciousness, you always have some communications. Do you understand? That is a small thing that happens in your everyday life. How do you work with negative or the opposite things that come up? For instance, if you say to yourself, OK, I'm just going to put my whole body and mind into this second. Pretty soon you just find yourself dreaming about yesterday or thinking about what you are going to do tomorrow. Or you say, OK, I'm going to be very careful and notice how I walk. Pretty soon you are stumbling along, tripping. How do you work with all these opposite things that come up when you are trying to practice?

[30:07]

That's why I mentioned, as Dogen mentioned, one kid with blue eyes is due to a hundred miss hitting the blue side. A hundred miss hitting. So that is really good for us. So, even though you stumble over, it is not wrong, because only while you are touching to it, it's always becoming devils, big monsters, gradually, OK? But if you let it go and move towards the future, day by day, steadily, I think, you know, naturally, it drops off. And then you can learn something new from that stumbling over. So it's nurture. The miss hitting

[31:08]

becomes nurturing. Miss hitting nurtures your life in the future. It's not so easy, we can have such an encouragement. That's why Dogen mentioned. Let's do practice together, because even though we have such wisdom and faith, and then let's carry our life based on living in a bar, but it's very difficult, that's why, let's do something with, practice with, together. But even though we do practice together, still we can see individual life up and down, up and down. That's why, next, he says, individual life is the result of great practice which you have done in the past, serving the myriad, myriad buddhas and ancestors

[32:08]

in your past. This is the present, result of your present life. So-called Dharma container, he says, your body and mind is Dharma container. So, how can you maintain this Dharma container, that's why hitting or miss hitting both nurtures your life. So we have, we're in the Sangha and we have our teachers to help us. And we're presented with, from Tibetan Buddhism for example, now, many techniques to progress in spiritual path, but perhaps one of the major problems with having technique is that you stop with the technique, you don't progress toward the technique and it's dropped off.

[33:09]

If you take on a technique for yourself, so I'm going to call it this technique, you get caught into it. Now, this is the role of a teacher perhaps to say, okay, Brian or whatever, use this technique now, whether you want to do it or not, whether it's important to you or not, I see that this is a good technique for you. Is that a function of a person or a technique? Well, the question is the person who you try to use the technique, okay, in front of each technique you bring peace and harmony to yourself. That's all you have to do. By that time, technique is no longer technique. But if you don't bring the peace and harmony to your body and mind, technique becomes a monster for you because you boggle down with the technique because human beings always express

[34:11]

myriad, myriad aspects of human life, you know. So you need myriad, myriad techniques, endlessly you need. Do you understand? That's why Taro Toku mentioned this morning about the unconscious world and stages of the unconscious world, drilling into the very depths of the unconscious world. How many stages there? Yes? Number doesn't matter. More than 80. Hundreds, millions stages there. Okay? So if you really pick up one technique, wow, let's do it, and then immediately you think, oh, 80, 80 are left. How can you do it? So if you pick up one, anyway, right in

[35:12]

front of the one technique, anyway, you have to be, you have to bring your peace and harmony to your body and mind. Just like a read book. Yeah, and is there any peace and harmony techniques? Yes, it is. For instance, Zazen breathing, okay? Breathing. In Zazen, everyone can do it. The breathing, inhale. Let's use a technique so-called inhalation. Can't you breathe? To bring the peace and harmony to you, right in front of inhalation. Yes, you could. Yeah, and that's, okay, yeah, there are many other techniques, but that's an example of fundamental

[36:14]

peace and harmony techniques. I'm just wondering if there's any difference in using the word technique in how to bring peace and harmony to yourself and talk about using a technique to get through an unconscious attachment level or something like that. I think technique, if you say technique, for me, technique is a kind of one bar of the rudder. What do you think, Bar, what would you call? Rung. [...]

[37:25]

Rung. [...] Each step has a really strong, deep meaning there. So if you face one step, one step, I think all you have to do is deepen it, okay? If you deepen the one step, you can be free from one step, and naturally, the freedom of one step takes you to the second step, okay? Do you understand? Yeah, that's right. If anyone has a question, after that we'll... I have a little problem about technique, word itself, and what Tara taught us about...

[38:36]

I don't know what it is. Teaching of how to meditate. It doesn't continue to contain the exact one of shamatha and vipashyana. And for the people, like we live in the present environment, very busy, and we could sit at home without driving many hours to join the people, and right after you jump out from your

[39:48]

car and join the people, what do you do at that time? It takes a very long time to harmonize your life dynamic with other people. That is where teaching, I think, took place, discovery of many teachings, how to prepare ourselves to go into deeper, harmonious, maybe depths of our peaceful experience of existence. We have a tendency of many kinds to attach to extraordinarily beautiful things,

[40:52]

and we have enormous problem of anger because of heated society. We bump, as Katagi Roshi said, we bump into each other, and without... Even we have a compassionate mind, we get angry because of crushing to each other, and as well as separating from the people whom you love. In such condition, how you bring yourself to go through the gate of teaching,

[42:02]

gate of samadhi, and receive teaching from the present life surrounding us. Sense of dirtiness, like an old gray napkin or something like that. We have that kind of helpless feeling about our sense of purity, while we are stained so much. Unable to meditate if the condition is so powerfully affecting to our life.

[43:20]

For those people, these teachings exist. Counting, breathing, that insight of teaching, and refrain from preconception of our impurity, that is another thing. Today, we have learned from Lamrim about compassionate mind, while a lot of us cannot feel mother's feeling towards children. I have never felt through my blessed child, so I have no way to experience it.

[44:32]

And yet, by seeing the mother feeding, exact experience you can achieve when your mind is fully experiencing the one who feeds the children. Such kind of compassionate mind pervades through impossible conditions which we cannot experience. Even so, we can experience that. I think that's what teaching is. We shouldn't take precious experience of other teachers from the ancient time,

[45:45]

and do not take so lightly about teaching. I think it's wonderful upaya to know of those, as far as we are devoting to this practice. We don't need to teach if there is no necessity to speak, but we share our experience. To whom that moment of teaching should appear. Thank you. Rinpoche needs to go over the hill, so we should break now and have our tea.

[46:47]

I mentioned the crucial point of practice. In other words, what attitude we should take toward the practice in Zen Buddhism, particularly based on Dogen Zenchen's teaching. So, I mentioned about bringing peace and harmony to the body and the mind. I think there is another translation, regulating body, regulating the mind, or controlling the body, controlling the mind.

[47:55]

But I want to say, bringing peace and harmony to the body and mind. This is the most important fundamental attitude toward the practice. If you want to achieve spiritual life, it is the simplest practice, and it is the smallest issue. But simultaneously that smallest issue extends into every direction of the world.

[49:00]

So everything in the universe comes from the smallest issue, under your knees, under your feet. This is the practice of bringing peace and harmony to the body and mind. So, I mentioned whatever you do, when you do the Zen, when you read, first of all, you have to just read. But this is a simple expression, just read. Because before, or after, or middle, in the beginning, in the middle, in the end, always the mind is always groping for something.

[50:01]

So it's very difficult for us to read, to do Zazen, to do Gassho, in peace, in harmony, in the beginning, in the middle, in the end. From now on, if you look at yourself, you can see very clearly. So this is the simplest practice, simplest practice in this world. Very simple, open to everyone, whoever you are, beginners, advanced, teachers, whoever, and also we have to maintain it for long, for life after life. That's why it is very difficult, the smallest issue in this life,

[51:06]

and it is very difficult to maintain a small matter. In our life, for long run, without any sense of, any sense of pros and cons, success and failures. It's very difficult, but it is very important for us. Otherwise, you never find the opportunity to build up a peaceful world and harmonious world. So everyone has to take responsibility for building up this kind of world, peaceful, in peace, in harmony. So that is our practice, our practice. Now when you do Zazen,

[52:08]

this is a very simple form of practice we can do. But if you extend the spirit of Zazen into everyday life, Zazen appears in many ways. Like a shower, washing your face, having a meal, walking, taking care of garden, washing dishes, whatever. Whatever you do, you have to always face, washing face, washing dishes, in peace and harmony. In the bringing of peace and harmony to the body and mind. The heart. How can I say? So we say, just do it, just do it. First of all, he says,

[53:19]

we should study, we should clarify, we should study and clarify and study the way with body and mind. No, excuse me, with mind first. So what we should learn? What kind of mind we should learn? So he says, first you should learn the way with the body-mind. The way-seeking mind, body-mind. Bodhicitta. So bodhicitta, I mentioned in the first lecture, I think it's the observation. Bodhicitta means observation of impermanence. Impermanence. And if you really understand the impermanence,

[54:19]

in terms of significance of the instance, very naturally you can practice the ego-lessons. Because there is no chance to poke your head into the instance. Full function of the instance. Because through the full function of the instance there is no room for you to leave anything, any germination of subtle ideas. All you have to do is just pass through to that full function of instance to freedom. That is called freedom, we say. If you pass through. So, that is the impermanence. So if you really understand deeply impermanence

[55:24]

simultaneously, it is practice the ego-lessons. That is what is called bodhicitta. Arousing the body-mind. The body-mind really touches the core of existence. The next dimension, next you have to learn the way with the, what to say, the intrinsic, pieces of intrinsic mind. Intrinsic. Intrinsic means very pure, clear mind. Nature, in terms of your understanding. Because if you judge nature... Okay, at this point, as you can hear, the battery wore down. So we miss a few minutes of the talk. I don't know how long it has been machined and stuff. So, very sorry. Lost forever.

[56:25]

So, just in a second, and a few more feet of tape, it starts again. Nature, in terms of your understanding. Because if you judge nature's people simply, you completely forget anchor. Your root is exactly in the depth of the ocean. So that's why, in the next dimension, in the Kanyan Samadhi, the Ocean Field Samadhi, we can walk, we can swim on the surface of the ocean, simultaneously your feet touch the bottom of the ocean. It's impossible if you think it, you know. But it is exactly. Nature and your path

[57:32]

cannot be exactly the same. So that's why, in the next dimension, we have to study, we have to understand the Buddha mind as trees form nature. Then, if you study the mind like this, next you have to manifest mind with your body. Then the dogma dimension, and being time, he says very interesting thing. Self is arrayed as the whole world. You should perceive that each point, each thing

[58:37]

of this whole world is an individual time. Time is universe. Let's think time as a universe, or truth, whatever. Self is arrayed as the whole world. So who are you? What is a self? Self is already a whole world. You have been already arrayed in the universe. That's why we can say I. So, self is arrayed as a whole world. You should perceive that each point, each thing of this whole world means three birds individual existence. Is individual time means you can manifest truth from individual form. That

[59:37]

means, he says, you should perceive that each point, each thing of this whole world is an individual time. The mutual, not interference of this, of things is like the mutual non-interference of time. So, mutual non-interference of things, I and you do not interfere each other. So mutually we can communicate because we already anchor, we drop anchor in the depth of ocean, always. Same place we exist. And regardless of whether you can notice or not it's always there. That's why we can communicate, we can talk. That's why your body becomes very calm and on the surface of ocean, my body

[60:39]

is present on the surface of ocean. So, that's why next he says, for this reason there is arousal of mind at the same time, there is arousal of time in the same mind. So each moment you have to each moment you can see the person and then there is a communication. Deep communication. Then if you have a deep communication, there is deep communication, you can see the blooming flower of the universe. So, blooming flower of the universe lets you have communication with others, with all things you need. Then when you have a communication

[61:42]

mutual communication lets the flower of the universe bloom. That he mentions here. So, next, cultivating practice and achieving enlightenment are also like this. So, cultivating practice and achieving enlightenment are also like this. Yesterday I mentioned about the instance. Instance, ok? I took the filter as example. But a filter is probably you can imagine a filter in a car. But a function of the moment, instance excuse me, filter as an instance of a moment, a function of the moment is no width, no length.

[62:46]

But let me say the instance with no length, no idea of length and width but let's say it is filter. Then time passes through this filter and then the A times A instance becomes B instance. Now we are always looking at the A instance and the B instance and completely we forget. This is a vending machine. Vending machine. You put money in the top then you can get Pepsi cola, noodles, a cup of noodles and a bottle of sake in the can

[63:49]

you can get from the vending machine. So, it's pretty easy. Put the machine from the top and push the button then you can get some Pepsi cola from the bottom. And then we enjoy. But we don't care. What's going on with me? We say black box. We are black box. Because it's too fast. It moves instant function at a super speed. It's impossible to think of it. But, I think recently in the modern age we create a computer that makes A moment, A instance, B instance come very close. You cannot ignore black box between

[64:51]

A instance immediately becomes B instance. That is the idea of the computer. With the computer you can control the bot. Simultaneously the computer gets the information from the outside from the circumstances. Then it keeps the energy. And the next moment the computer gives energy to the bot. Constantly keep the bot in the right course. So automatically it's going. The idea of the computer is really cause and effect. A instance, B instance, not separate. The computer knows very well not much black box. So that's why the computer becomes very smart. Human beings, the human mind is more smart.

[65:56]

Much more smart. Because we know A instance, B instance are the same. No gap. This is called enlightenment. Enlightenment. If you pass through if you pass through total functions of this instance, so-called filter then you really see clearly A instance, B instance simultaneously. You can see. The other day I mentioned if you practice with a pure mind full concentration so-called dazen. Let's see dazen in samadhi. If you do dazen in samadhi, perfect samadhi you can see the two situations. You, you yourself. Who created

[67:02]

master class and ideas and confusions on the other hand, well you don't know what it is, but you feel good. So you see the good samadhi. You can see the good samadhi. You can see the good concentration on the other end. You can see the master class ideas. So A and A instance, B instance simultaneously you can see if you are, if you do dazen exactly in perfect samadhi, you can see clearly. So Dogen then says most of people, they are really confused by this. E is the word then. If you see confusion you are tossed away by. So you have a lot of doubt about dazen.

[68:06]

On the other hand, if you see clear, very perfect samadhi in dazen, then you are attached to it. So whatever you see both of them can be seen clearly but you never touch it. All you can do is just cut through. Just feel it. Concentrate from moment to moment, you pass through this moment, next moment, you have to pass through this moment, instant. This is dazen, always I say. So called shikhandhi. Then clearly you can see, always. Then you try you shouldn't touch either one of them. So the more you practice going well, the more clearly you can see stinky side. Stinky side

[69:09]

of the self. Now how can you remove? You never remove. If you try to remove it it leaves you in bewilderment, confusion. So very naturally, you have to anyway take best care of dazen as it is. Means just cut through. This. Full function of the mind. Instant. At that time, very naturally thoughts, ideas drop out. So from the beginning to the end, you have to continue practice this. So that's why it says, mentioned here, the cultivating practice. If you want to cultivate practice and if you want to achieve enlightenment, you have to practice

[70:09]

like this. Then at that time, arrange the self, self see this, see this. Such is the principle of self being time. So, at that time if you pass through, concentrate this full function of the instant you can see the self in terms of the universe. And the universe in terms of the self. The body, simultaneously. Stinky self and not stinky body. Naturally, you can, your practice emotion is continue pass through this filter. That's your effort. Then very naturally, either one of them drops out, drops out. But this one, see, but if you continue pass through, drops out. Why? This is called enlightenment. Enlightenment

[71:12]

is total manifestation of what? Full function of the instant. That is called total dynamic watching. I think the Yeah, this book is the whole working.

[72:14]

Abe Musao translated Total Dynamic Watching. W-O-R-K. Kokugon said, In life, the whole world appears. In death, the whole world appears. In life, the whole world appears. Whole world means total full function of instant. Just one emotion. That is called total dynamic watching. So no room to poke your head into it. That is whole world. So what is the life? Life is whole world. Total manifestation of whole world means when you live, just live. Means just pass through. When you die,

[73:16]

just die. So death is what? Total manifestation of full function full process of instant. No one knows. Even I don't know. But I can just go through. But if I can see with full realization, I can pass through with calm mind instead of confusion. But if you don't, death. Very simple. Because nothing to pin down. Nothing to get. It's just a black box. That's why people don't want to touch. Black box. That's what people try to find easy way. Putting the money from the top. Pushing the bottom. Getting the you know, Pepsi Cola from the bottom. This is our dualistic world. Ignoring this black box.

[74:19]

Black box means full function of the instant. But everyone passes through this. That is called full function. Full dynamic working. So, what is life? What is death? Just think about this. Also, lately, I think pretty often how noisy human beings are. In whatever situation in Vietnam. Peace work or peace movement or whatever. In the peace movement, we often make noise. Or in the world of politics, in biology, whatever sciences. And also even medicine. How busy, how noisy we are.

[75:20]

It's pretty difficult to practice peace with calm mind. how do we practice the continuation of passing through this full function of the moment. This is Zazen. So, if you read Zazen, explanation of Zazen, you don't understand it. But if you understand this meaning of impermanence to go full function, passing through the full function of the instant, then you can understand the meaning of Shikantada, how important it is. Why we have to continue to practice

[76:22]

this from the beginning to end? Because we already have been tamed by thinking or seeing, understanding of dualistically. If you understand or seeing, hearing dualistically, you also feel this desire. Greed, anger, ignorance. Automatically. That is self misunderstanding according to Tarot talk expression, so called ignorance. So constantly we do it all. So, you will really understand how important Shikantada is. From the beginning to end, we have to start to, we have to begin, we have to begin

[77:25]

to anyway train ourselves completely in a different way, which is completely opposite to usual type, usual lifestyle, which we have had. That's why it's very difficult. You have to switch your attitude towards human life. That's pretty hard. That's why sitting, sitting, sitting is very hard for us. So, that's why that's why, that's why, Buddhas and Tathagatas has its own wondrous mythos. Which is which is

[78:26]

Buddha, Tathagata, they all have a wonderful mythos which is unexpelled and free from human agency, means unconditioned, unsurpassed state of existence. You can say, unconditioned. So, Buddha, Tathagata has a wonderful mythos. What is this wonderful mythos? Wonderful mythos is unsurpassed state of being. Unsurpassed.

[79:31]

I look to somebody in Sanskrit. Somebody is something more than good or bad. Perfect good. Perfect good. That perfect good is what? When you go over the barrier, barrier means A instance, B instance. If you go over those barriers, so-called barrier of jurisdiction, A instance, B instance. That time, casting off the bondage, you are not affected by such segmented distinctions. So, if your very wonderful mythos is just passing the full function of A. This is completely beyond human agency. So-called

[80:35]

unconditioned mythos. Now, what is this? Completely, you are not affected by any segmented distinctions. You are not affected by A instance, B instance. This is called freedom. So-called bringing peace and harmony to the body and mind. Right now, then, the next I want to say, meaning of Zazen in the King of Samadhi, Samadhi. Because if you read this article, you don't understand what it means. So, I think now, if you

[81:38]

listen to this, maybe you feel, you take a little bit. To sit cross-legged is to make a leap straight away, transcending the entire world, and find oneself exceedingly sublime within the quarters of the Buddhas and Patriarchs. First, if you sit Zazen, immediately to make a leap straight away, transcending the entire world, and finding yourself exceedingly sublime within the quarters of the Buddhas and Patriarchs. That is the first. If you sit down, immediately you can go beyond. The entire world, this world or the other world, or

[82:41]

A and B instances, completely you can go beyond. Because you just passed through. You are right in the middle of, in the full function of the, you know, instance. So you can go beyond. What is it? At that time, you can find yourself, how sublime you are. What is self? Self is self-being. If you pass through this instance, you are you are you. Exactly. So you don't know what it is. So you can go beyond. Zen master said in Sawakigoshi in Japan, he said, Zen is self becomes self-being and settles itself in the self. I didn't understand it.

[83:44]

Because he didn't explain. Self is self-being. And settles itself in the self. Self is self-being. Self is self-being means you are you. You have to be you. You are you. At that time you are you who completely settles yourself in self. Exactly. So that is called Zen, he said. But I didn't understand it. Because he didn't explain. But exactly why you can settle yourself in the self. Because you can go beyond into the world. A and B and C and H world. Then you can

[84:48]

settle yourself in the self means you are active. You are your in within the Buddha's non-self. So called universe. That is pieces of intrinsic mind. So you can become black power. Next he said to sit across the legs is to tumble over the heads of heretics and devil religions and become that person within the Buddha's and the Patriarchs. It must be to sit. To sit across the legs is to tumble over the heads of the heretics and devil religions. So I think whoever you are, if you sit down you become peaceful man. Christian, Buddhist, non-Buddhist

[85:52]

doesn't matter. You can completely go beyond idea of heretics. Non-Buddhist. And go beyond idea of Christianity. Anybody can do it. And then when you do that who you are, you become the person within the Buddha's and the Patriarchs. It must present. So you become a person but you are you but you are not you. You are exactly your in within the Buddha's non-self. So you are Buddha. Next he says for transcending the highest heights of the Buddha's and the Patriarchs. There is only this one dharma. Then when you become Buddha

[86:54]

very naturally you attach to it. But if you continue to do that and continually passing through this full function of instance, finally you leave no trace. You leave no trace of the Buddha. Becoming a Buddha. Non-existent. So finally what's left? One dharma. You are blooming flower of the universe. One dharma bloom. So that's why he says transcending highest thing, highest height, supreme truth whatever you say, highest spiritual life you can leave no trace of highest height of spiritual life. Because you continually pass through this full function of instance no room absolutely to poke your head into it.

[87:58]

So there is only this dharma. That is called dharma. That is called one by Paul. That is called Buddha. Therefore Buddha's and Patriarchs practice it. That and they never exert effort elsewhere. That's why Buddha's ancestors practiced this subject. There is nothing else. Okay? Do you understand? That's all I can say today. Tomorrow I want to say the spirit of Vinaya. That's the conclusion. Today I think I want to say

[89:03]

meaning of Zazen. Why Zazen is important? You can touch it little bit and then we can individual we can practice this one. But we are person who belongs to the group. Group means universe. All many beings. That's why next we have to practice together. When you practice together then naturally people bring up egoistic things. That's why there is a rule. Next question is how to deal with the group. The spirit of Vinaya. Then tomorrow I will say how to see Vinaya. Which is quite different from usual Zen. Okay? We can chat and have questions or have questions and chat

[90:11]

in tea or we can chat now and have questions and chat later. In our intention we can create a breathing and place where the true realms of play enter in our numbers. I vow to take them. The others are impossible. I vow to bring them. The numbers are coming. I vow to master them.

[91:12]

The numbers may be impossible. I vow to take them. Fulfill. The question is fulfill. Do you understand the point I am talking? Fulfill. If you are doing fulfill you are doing. Do you? Huh? Yes.

[92:14]

No sense of there is no you. Even though you can't say there is no you. Because you are you. But you are doing. At that time you are doing but you cannot say you are not there. You are there. But if you are you are in who you are. So fulfill. You are you are in. This is the answer. Who? People say who proves my enlightenment. Ok. When you enlighten teacher or you who proves? I cannot prove you. That is your course.

[93:25]

You spoke last night about intuition. So when Jeff is ewing is that? Well something more than intuition. Yeah but do you refer to intuition Do you refer to something that is perceived in a dualistic or non-dual realm? Huh? When I am I or he is he or whatever is the reference to experience if you will or consciousness that is in a non-dualistic transcendent moment? This is this is this is

[94:12]

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