The book, its title is Gakudo Yojinshu in Japanese. We're going to practice it. Its title, the last chapter of the Gakudo Yojinshu, its title is Direct Transmission. Direct Transmission. He explains what is a practice in Zen Buddhism based on transmission from Shakyamuni Buddha to the ancestors from generation to generation.

[01:05]

He explains one by one very carefully. The last, the title of the last chapter is Direct Transmission. Then Direct Transmission, how you can practice Direct Transmission, he says there are two points. One is Shikantada. Shikantada means just sitting, as you know pretty well. Second, Sanshi Monpo. Sanshi is usually people transmitted practice with a teacher. But something more than that, if you see the original term, Sanshi, Sanshi is, how can I say, absorption. Absorption in a teacher. The Monpo is listening to the Dharma.

[02:11]

So Sanshi Monpo is one word. Sanshi, absorption, absorption in a teacher and listening to the Dharma. He doesn't explain what absorption, absorption in a teacher, but he explains meaning of listening to the Dharma. So listening to the Dharma is simultaneously absorption in a teacher. So today I would like to talk about this point, Monpo, listening to the Dharma. Listening to the Dharma is simultaneously serving and absorbing yourself in a teacher, in a Dharma, exactly. So that is a problem for you.

[03:15]

You don't understand what serving, what it means. To serve a teacher or to have, to absorb, absorb yourself in a teacher. You don't understand. Most of people have a problem about this. Direct transmission. Direct transmission is, plainly speaking, openness. Openness. But usually openness you have is openness of your feeling or your mind, your consciousness, which makes your desire satisfactory. In a sense. If you feel good, then you say it's openness. But that openness is always human action, human action which is helpful for you to practice it under certain circumstances.

[04:23]

Not always, not under all circumstances. Under certain circumstances you can open your heart. But under certain circumstances you can't open your heart. Is that clear? You know, this is, we said, when you do zazen, when you come here and sit on the cushion, then you can open your heart because you feel quiet. The moment when you get out of this zendo, then, where is the openness of my heart? So you are looking for, you know, what is it? Because situation, circumstances are already changed. So openness is constantly openness of your mind under all circumstances. This is an openness. So openness is, in Zen Buddhism, I think, merging of subject and object, merging of subject and object.

[05:43]

When I sit down here and talk, all I have to do is to merge, merge karakiri, this subject, and also talk, and also with you. In other words, I have to be one exactly with I and my talk and you. This is, and then another time I can really talk, I can really sit, I can see you with openness of my heart. Which means bringing peace, harmony to the body and the mind. Right now, right here. But usually, that practice is very simple practice.

[06:45]

Right now, right here, you have to see what attitude I am taking to. Right now, right here. Not analyzing, synthesizing. All I have to do is to be present right now, right here, exactly in peace and harmony. But even slightly, your mind, even slightly vibrated, it's not, it's no longer peaceful. Because mind moves. For instance, if I talk like this, you know, I am talking in front of many audience, many people. So I feel, my goodness, this is kind of singing at the backstage. Do you understand? I always feel how good the entertainers feel.

[07:47]

Because he always, entertainers always, they open her heart and sing, you know, her song to the full. And then, her voice, his voice completely extends every inch of this room and stages and the hall. Then how good feel. Do you understand? I always jealous of the entertainers. So, someday, maybe next life, this life, it's impossible. But this is, this kind of the past, it seems to be single, entertainers. It's not bad, okay? I'm talking, my feeling, honestly, I'm talking of my feeling,

[08:49]

and I'm talking about human stinky mind. Human stinky vibration of the human mind. Do you understand? The human mind is always vibrating in many ways, whatever you do. So never peaceful. It's never peaceful. If you sit down again and again, quietly and deeply into the meditation, you can see really minute vibration of your mind. So, I see myself, if I sit down here, my goodness, I am single. And then I feel, my goodness, this is big shot. But big shot is pretty good, you know. But I think, if I talk, let's imagine, if I talk, Buddha's teaching 5 or 6 in the 20s, etc. Can't you? How do you feel? It's not big shot.

[09:52]

You know, it's very quiet. You know, in the history, in China, in the history of Zen Buddhism in China, I think Hyakujo Zen Master Rinzai and Baso Zen Master, one of the outstanding Zen Masters, they had thousands and thousands of monks. 2,000 monks in his temple. Just like a Tibetan monastery, Tara Thakur talked this time, you know, about his monastery. In his monastery, 6,000 monks, you know, practicing, chanting, debating Dharma. Can't you imagine what happens, you know? If you chant, if 6,000, 7,000 monks chant simultaneously, together, you know, you can create fantastic world. No delusions there. No delusions.

[10:55]

Your mind, your body are completely absorbed into it. Become one. It's really amazing. But if you talk, if you chant 3 or 5, it's very difficult to create a fantastic, wonderful world. You know, once you lead the people to freedom or to chant, peaceful chant itself, it's very difficult. So, if I go back to Minneapolis, I talk to always 20 or 30 people. And if I come here, 200 people. That is really big shot. Whatever you feel. Karage, who is Karage? I don't know who is Karage. Never mind. So, for me, whatever you feel for me, it is big shot. So, right in the middle of talking, I am just talking, but my mind is vibrating.

[12:00]

Karage, you are hitting the big bullseye. At that time, how can I be peaceful? No way. So, Karage is no longer peaceful, but the vibration of the mind is completely occupying Karage's body and mind. So-called big shot. So, big shot is nothing but fame and pros and cons, success and failure. So, it is no longer peace and harmony. In my talk, within myself, within you. Nothing. So, direct transmission is, if I have to talk, I must be one exactly.

[13:00]

Actually, I have to transmit myself to the Dharma talk and also to including the self and others, all audiences in this space and time and San Francisco and Minneapolis, whole world. Anyway, I have to be one. At that time, that is called direct transmission. Where is it? Out of myself? It is out of myself? Or, it is inside of myself? What part of myself is inside? Where is it? Where is the perfect peace and harmony to the body and mind? Where is it? Not inside, not outside. It is exactly right in the middle of the moment when you deal with Karagi as he really is. Including talk, subject, object, all audiences.

[14:04]

At that time, it is exactly oneness. Merging of difference and unity. Merging, exactly. I have no ideas of good or bad right or wrong. All I have to do is really sit down right now. It is not something that we have to talk about. It is not something you try to seek for. You have to do right now, right here. Dogen Zenji mentions, there is a passage. There is a passage to freedom at this very moment when you deal with. You know what? Please. Is that clear? Dogen Zenji mentions, this is a little bit complicated statement, but let me read, okay? This is my translation, so it's not perfect. But please understand, feel the real meaning.

[15:08]

He said, when a demon becomes Buddha, you should subdue him and let him become the Buddha at the very moment of dealing with him. When the Buddha becomes the Buddha, you should intend to become the Buddha and let him become the Buddha at the very moment when you deal with him. When a person becomes the Buddha, you should harmonize him and let him become the Buddha at the very moment of dealing with him. You should know that there is a passage to freedom at this very moment of dealing with. So, when I want to be Buddha, when I want to experience direct transmission, so-called openness, complete openness,

[16:20]

I have to anyway deal with myself and the audience and everything. It's not technique. It is a way. Way is a key point. Way is a key point which you can learn, you can learn with that perfect peace and harmony. This is a passage. He says passage. Way. So, passage is time and space. Passage means right now, right here. Passage to freedom. You have to pass through the time and space to freedom. You cannot stay with the time and space. Okay? If I stay time and space right now, I say, oh, big shot. This is coming up.

[17:23]

And that next moment, I'm disappointed because you're mad at me. And that next moment, you smile at me. Then I feel good. So, always up and down, up and down. So, all I have to do is, way is key point. Way is a key point you can get into. Door. In other words, door. Door is time and space. Okay? Where is it? Right now, right here. That door is not concept, not ideas, not technique. It is the moment. It is the activity. Practice in motion. That's why he says there is a passage to freedom. Freedom. At this very moment of dealing with. Anyway, you have to deal with. Right now, right here, exactly like that.

[18:25]

At that time, you can open, naturally open. This is called openness. If you don't do that, you'll never be open. So, that is our practice, constantly. How can you experience this one? That's why in everyday life, it is very difficult. That's why we have a certain form of the practice. So-called Shikantada. That's why Shikantada is very simple. Face the form of Zazen and directly jump into that ocean. And then, with bringing harmony and peace to the body and the mind, right in front of Zazen and you and Zazen Hall. All things, exactly you do it. That is called Shikantada. Shikantada Zen. So that is a direct transmission. And then, if you, but still a little difficult,

[19:29]

that's why during the dimension, you try to have a practice of Zazen, Shikantada, and also Sanshin Monpo. Listening to the Dharma means, according to Dogen, how can I say? This is a little difficult term in English. In Japanese, we say Yuge. Yuge means play. P-L-A-Y. Literally. Play with. Yuge means play and transform. Transform means concentrate. You can transform. In other words, turn a new leaf. Complete new leaf. That is one moment. Immediate one moment. That place is one moment. At the moment, you can turn over a new leaf. For instance, how can I open my heart? Constantly thinking, thinking, practicing again and again.

[20:32]

And then, finally you don't know what to do. But anyway, sit down. And then, if you can close your eyes, and then one blink, you can immediately open your heart. So enlightenment comes immediately. Simultaneously. At a moment. That is great. Really great. At the moment, you can, one blink, just like a flower, if you pour the water over the head of the frog, then the frog just sits down in one blink. That's it. No move. So experience of enlightenment comes at the moment. Exactly. So Yuge means play, play, to play, and transform. You can turn a new leaf. Where?

[21:34]

At the moment. So, I don't know how to translate, so maybe let me say it like this. Giving, bringing, the Dogon Tenchi mentions, well, let me translate it. Dogon Tenchi mentions, brings the mind and consciousness to playing freely. Really. How can I say? Let me add a little thing. In Samadhi. In Samadhi, Samadhi means perfect openness. Universe. So you have to play, you have to bring your mind and consciousness to playing freely. Where? Not in your territory, so-called six consciousnesses or six senses objects.

[22:39]

No. In the universe. So you have to play, you have to bring your mind and consciousness to play freely in the Samadhi, in the universe, consciousness. That is called to listen to the Buddha, Dharma. Is that clear? That's interesting, important point. So, to listen to the Dharma is to bring your mind and consciousness to play freely in the Samadhi. Means you shouldn't attach to a certain idea of teaching. If you attach to the teaching, it becomes teaching. Concept. Conceptual teaching. It becomes a teaching conceptualized by your consciousness. So at that time, your mind, your consciousness becomes stuck in the realm of conception or idea. At that time, your mind or your consciousness

[23:40]

never be free. Never be free. That's why, simply speaking, you have to bring your mind and consciousness to freedom. In other words, pass through. You have to pass through your consciousness and mind to be, to freedom. To freedom consciousness. How? Listen to Dharma. Listen to Dharma means not teaching. Listen to the voice of the universe. So if you listen to the emptiness, don't stay with it. What is attachment? And what is the emptiness? What is the emptiness? You should listen to and let it go and digest it in your everyday life. But if you listen to Dharma, usually if you listen to, and then sometimes you understand it. Then you accept. That is already attachment. If you listen to Dharma and then don't understand it,

[24:42]

at that time you are disappointed. That is also attachment. Then sometimes you listen to the Dharma and then you don't care because it's vague. So you say, never mind. This is also attachment. So whatever you do, you are always doing something attachment. Attachment to the Dharma. So always you have to face it directly, the Dharma, the emptiness, and interdependent co-origination or impermanence, whatever it is. And you will listen to it, and then digest it in your everyday life. Through your life. This is very important for us. It comes into you, you should do it. Dogen Zenji mentioned about the Buddha nature.

[25:42]

It is very interesting. You should be asking and you should be articulating Am I no Buddha nature when the Buddha nature attains Buddha form? Am I no Buddha nature? No Buddha nature means freedom. Freedom of the Buddha nature. Freedom of concept of the Buddha nature. If I say I am Buddha, you say I am Buddha. I am stuck in the concept of Buddha nature. But Buddha nature is I and the universe are one. So there is nothing to be stuck. So I have to be exactly one. I have to have direct transmission from the Buddha nature. So Buddha nature comes into me. I comes into the universe. Universe comes into me. That is practice in motion.

[26:44]

Like climbing the mountain. How do you know the spirit of climbing the mountain? How do you know the real spirit of the mountain? You have to climb the mountain constantly. Devoting full devotion, devoting yourself completely to the mountain. To the practice in motion. Climbing the mountain every day. Then you become one with the mountain. Mountain comes up to you and speaking to you. Then through that mountain you can learn the life of birth, life of birth of sentient beings. So constantly you should do it. So free from the concept, teaching and ideas. That is no Buddha nature. Am I Buddha nature? When the Buddha nature attains Buddha full.

[27:44]

So if you understand the Buddha nature, if you listen to Buddha nature, you have to be free from Buddha nature. Am I no Buddha nature? When Buddha nature attains Buddha nature. When I attain Buddha nature. Am I no Buddha nature? You should ask. Am I? Am I a real preacher? When I preach. Put it down. Well, always there is a vibration I mention. So it's pretty hard. And he says, Am I no Buddha nature? When Buddha nature begins, longing for enlightenment. You should have even the temple pillars asking. You should even ask the temple pillars. And you should even the Buddha nature asking too. That is interesting point.

[28:46]

You don't know what it means. Well, let me say. I mentioned this time in this conference. About this point as following. The meaning of passing through Buddha nature or openness to freedom. If I say, currently I have to pass through currently to freedom. In other words, I know, but I must be free from I. Free from you. At that time, that is called bringing peace and harmony to the body and the mind. It is right now here. So, I talked about this in terms of full function of the moment. Instance. Usually instance, we always attach to the A instance or B instance as a result of the time process.

[29:55]

And for me, here is A instance, here is the B instance. The time process moves very quickly. Then, before you pass through, I am standing here. So, A instance, before I talk. Here is Karakiri sitting. This is A instance. Then, I start to talk. Immediately, I can get B instance as a result of time process. Then, I say, my goodness, this is a picture. So, this is B instance. Before that, before that, what can I talk? What can I talk? Are you alright? Yes, I am alright. Are you sure? I don't know. Talking about this, this is A instance. Always attachment. And then, B instance. Big shot. You know, enjoying very much. But completely, I forget this.

[30:59]

Between. I forget completely between. Between. Do you understand? Between A instance and B instance. It's really a black box. I always mention human life. In the dualistic world, it's just like a hundred vending machines. Look from now on. Look at the human beings. People around you. People are always taking care of human life. Just like a vending machine. Putting the coins from the top. Then getting the Pepsi Cola from the bottom. That's pretty easy. Don't you think so? You do that and put the money from the top. Then getting, you expecting and getting Pepsi Cola from the bottom. So, immediately you want to get something. But the life doesn't go well always. Just like a vending machine.

[31:59]

Vending machine is pretty easy, easily out of order. Then immediately, you are mad at the vending machine. Vending machine. Then what do you do? What do you do when the vending machine is out of order? You know, you kick it. You just kick. If you, I watch the TV program sometimes, you know. Not sometimes, almost every day. Very interesting, if I watch the TV, I really feel Americans and I really feel human beings. Not Americans. I can feel myself, too. So, obviously, you know, talking about busy world, like a hospital, you know. Doctor's office, you know. Having many patients and babies. And then during the talk, he put the money in the vending machine to get the Pepsi Cola.

[33:05]

But it doesn't work. So, he hit the vending machine from the top, upper part of the vending machine. And still Pepsi Cola doesn't come out. So, finally, he kicked the vending machine with his feet. This is called anger. We do all this. You cannot imagine. Exactly vending machine. And then we don't care the between. That is a black box. Never mind. You shouldn't poke your head into the black box. Because machine takes care of me. Because universe taking care of me. If you participate in the spiritual world, you say, My goodness, God takes care of me. Or spirit, universe takes care of me. You say so. But I don't think it is exactly right.

[34:07]

Of course, you can take care of your life. Because through a certain way, so-called vending machine system. You know, you can do it. But not directly. You cannot take care of your human life only in terms of vending machine system. You should take care of life in terms of idea of computer system. Because computer makes this space between A instance and B instance very close. No distance. No particular distance. You understand? It's very close. If you push a button, it's immediately Pepsi Cola. Can't you imagine? But this is real functioning of the computer. But still computer is machine.

[35:08]

But your brain, your mind is something more than vending machine or computer. Exactly. There is no gap between. Okay? Immediately. Immediately. Pushing the action, so-called pushing a button, immediately it turns into Pepsi Cola. That's why Dong In-jin mentioned polish the... You should know, you should know yourself. When you polish the tile, tile becomes Buddha. Tile becomes mirror. But we don't believe it. But you should know. You should have genuine open heart to accept this reality. Real reality. If you polish the tile, tile becomes mirror. If you push the button, button turns into Pepsi Cola. It is real idea of computer. From now on, I think in the future,

[36:11]

I think you can know this idea, computer's idea. But human brain is something more than that. So, I think you should know, you should pay attention to the between. I don't say you should ignore A instance, B instance. It is important. You can't ignore. But you cannot be stuck in this, the A instance, B instance as a result of the time process. Because without passing through this time, full function of the time process itself, you can't see the A instance, you can't see B instance. How can you know waking, waking up? How can you know life and death? You can know the death. You say, I understand death. But you don't know. Nobody knows what death is, deathly.

[37:14]

Death is dying. Or awakening is awakening. How do you know? Can't you understand? Karagiri is Karagiri-ing. I don't know Karagiri is Karagiri-ing. But I am. I am here. Means, I am Karagiri-ing. Do you understand? But I am. I understand Karagiri. Yes, I am Karagiri. I understand that Karagiri is Karagiri-ing. It is already a result of the time process. So go A instance and B instance. But Karagiri is, Karagiri-ing is complete. Yes, perfect. Full process of time. Is that clear? You never know what it is. But everyone is there. That is called impermanence. Impermanence. This is called, you have to be there.

[38:15]

You have to be there. You have to do there. You have to do something there. With full realization. But people don't pay attention to it. That's why people are always attaching to A instance, B instance, ignoring these black parts. That's why they are constantly bogged down with A instance, B instance, which have lots of fun. But that between is no fun. No fun. Nothing. All you have to do is just pass through. That's it. When I do Gassho, what can I do? What can I bring the peace and harmony to this body and mind? All I have to do is that. Just Gassho. With, in peace and harmony. Is that clear? Otherwise, you cannot know. You cannot know what the peace is.

[39:18]

What harmony is. And then koan, in the koan, that's why Dogen Zenji mentions, Dogen Zenji mentions the asking, where is, am I? No buddha nature. When does buddha nature become, attain the buddha nature? When, what am I? Real correctly, when I attain who I am. Am I? If I make a question like this, already, I don't know. Already I watch. I look at A instance, B instance, practicing, missing this, true function of time process itself. So if I say, am I? It's already conceptual world. So before, am I? Or before you don't ask,

[40:19]

you are already passing through this, time process itself. And then, if you do it, simultaneously, A instance, B instance comes very close, and become one. That is computing. If you push a button, immediately it's there. Something. No gap between, no distance. Yes, far distance. But vending machine has a far distance, you know. Pushing a pot, put the money, push a button, and then get a pepsi-cola. But computer is immediately turn. So if you see, face directly your life, your practice, right in the middle of this full time process, and then do it, do something there. Simultaneously, A instance, B instance.

[41:21]

This is a dualistic world. A instance, B instance, where many beings exist, comes into this one screen on a TV set. This is you, exactly. So, all sentient beings come into it. Because you can see parallel picture of human life, if you do it constantly. But you are always attaching to old pattern of human life. So that's why if you do that then, for one year, two years, still you don't understand. Because you are attaching constantly old pattern of human life. Calculating, or attaching, or thinking about, evaluating, A instance, B instance, that's it. Which make your life busy anyway. So forgetting that black box. So all you have to do is,

[42:23]

anyway, continually practice taking care of your life, right in the middle of process, full function of the time process. That time, you can see simultaneously parallel picture of human life, past, present, future. Then, that is why, practice, emotion, climb the mountain, climb the mountain, then, finally, you can see mountain comes up to you and speak to you. That's why next Dogen Zen says, you should have even the temple pillar asking. So temple pillar, or rock, mountains, are not separate from you. The mountains, the pillars, are coming into your life. Even though you don't know, if you take care of your life like this, immediately it's coming. It is really true. So very naturally, if you do it,

[43:24]

you can see parallel picture of existence. Then he said, you should even ask the temple pillar, and you should have even the Buddha nature asking too. If you attend Buddha nature, if you believe, I am Buddha, please ask. Please, you should have the Buddha nature asking. And you should ask Buddha nature, anyway. In other words, where are you? Are you, if you attend Buddha nature, are you staying at the inner A instance as a result of the Buddha nature? Or, are you standing at the B instance as a result of the climb? Where are you? If you think it, thinking it always makes you stuck, and attached to pick up one.

[44:26]

So very naturally, you forget that process. So all you have to do is, constantly you participate in this, full function of the time process. First one, participation, real participation. This is one. First one. Second, not only the participation, in that full function of the time process, simultaneously, you can enable all beings to revive their lives. In the usual sense, everyone exists, exists, but everyone is separate from me. The separation of you being separate from me, at that time, you are not really living life.

[45:29]

I cannot take care of you. I cannot take care of you as a human being who is really living as well as I live. So I can create an instant distance. So at that time, I can deal with your life just like death. So I can ignore pretty easily, I can hate you pretty easily, I can take care of your life exactly as well as I am living. It's very difficult to be compassionate to all beings. So that is kind of dead life. But if I participate, screen. But spiritually, you cannot see the picture

[46:32]

and you cannot see the screen because screen is a universe. So it's pretty huge. And also, picture in the screen is whole universe. So it's very difficult to see. That's why you're complaining constantly. But this TV set is really good example. Good example. You should see, you should learn what human life, where you are standing, how you are communicating with the universe, how do you live. This is exactly computer and TV set. So push a button, the whole world comes in. Only the whole world comes into the screen. At that time, you can communicate with the whole universe. No, before that, only you are communicating. Communicating with the universe. That's why when you push a button, so-called practice emotion,

[47:33]

then whole universe comes in. Do you understand? So this is a practice. That's why you have to be, you have to participate in, directly, in that full function of time process. But your consciousness never feels satisfactory because nothing fun begins. So I always say boring practice. Boring. It's boring. Your consciousness feels boring. But it is very important for us. So bring the peace and harmony to your body and mind right in the middle of gassho. Anyway, and push a button. When you get up in the morning, push a button, please. Hit the push a button. Next, you have to go to work, push a button, please. Push a button is a practice emotion. No excuse. Absolutely, life has no excuse. You have to do it.

[48:33]

Take care of it. But don't do it blindly. You have to accept A instance, B instance, all sentient beings. Nevertheless, you have to be in that, you know, full function of time. And then do it, manifest yourself. In that time, all sentient beings all sentient beings come into you and help your life. Deepen your life. This is called listening to the Dharma. So at that time, if you do, if you practice continually like this, I think you can feel very gentle, magnanimous, kind, soft at the attitude toward human life. Basically, very soft. Just like a, what to say, perfect mood between a mother and baby.

[49:34]

Just like a mother's feeling. Mother holds baby, baby stops crying immediately. Even though she doesn't say anything. Baby's body is baby's body is held in her arms. Immediately, baby stops crying. That is your life. Your life. What they want to say, this practice is facilitating development of what to say, magnanimity, compassion, and kindness, softness, gentleness. Just like a mother's feeling. This is called teaching.

[50:37]

This is called teacher's quality. If you see, baby sees mother, when baby sees mother, immediately, baby reacts. Even though he or she doesn't any, exactly same, same function of consciousness as adult has. Anyway, immediately, baby becomes calm, patient to the mother. And then, feel relief. So this is a teacher. This is teacher. Okay? So teacher is, teacher's quality must be just like a mother, mother's life. It's really tolerance, magnanimity, but if you want to be teacher, if you want to be teacher, everyone becomes teacher, okay? If you want to be teacher, you have to practice this one. Every day.

[51:40]

And then, people really feel you as a mother. When you become mother, people feel relief. Immediately. Simultaneous, no execution, no explanation, with no explanation. They or she or he really feel relief. Have you ever experienced this one? If you see somebody, you feel comfortable. Do you? Have you ever experienced this one? Have you ever met this kind of person or nature? If you are right in the middle of nature, you feel relief before you discuss. So, teacher is not the human stinky life, you know. You try to take care of. You try to trust in. You are already trusted in

[52:41]

the universe. At that time, you feel relief. So, that is a teacher. This is a mother. This is a responsibility. All we have to do, we as human beings take. Okay? Toward others, toward nature, toward the universe, whoever you are. This practice is very important. Then, you can live in peace and harmony every day. At that time, you can help in many ways. Okay? That's why this is called direct transmission. Direct transmission. Direct transmission is perfect openness. World is a perfect openness. Okay? Pay attention to this from now on. Then, how can you taste perfect openness? Two ways. One is, you can tell. Just sit down.

[53:43]

Sit down means don't sleep. Don't create, don't chase after thoughts. Anyway, don't struggle. Face directly the zazen and bring the peace and harmony to your body and mind right in front of the zazen. Okay? That's all you have to do. But you are always judging, evaluating. Every time when you see many thoughts, many ideas, you are always struggling, groping for. Good or bad, right now. This makes you very unstable. Consciously or unconsciously. That's why if you do the zazen, constantly bring the peace and harmony to your body and mind right now, right here, right in front of the zazen. This is a very basic, simple practice. Participating in stream of full function of time. This is participating, concentrating.

[54:46]

Then, next. Second, listen to the dharma. Then, listen to the dharma, very naturally you can feel something magnanimous. Feel the magnanimous kind of soft. Something soft. If you touch it, it bounces. Something soft. But usually if you hit, if you touch it, you always create a creaking sound. Like this. Do you understand? Stiffness and many, always creaking sound and fighting and etc. So, I think if you practice like this, very naturally you can feel something broad and magnanimous and soft. Bouncing your mind and body. That is bringing the mind and consciousness way to playing freely

[55:48]

in samadhi. That is called listening to the dharma. Listening to the dharma constantly. When you do zazen, listen to the dharma. Real zazen. So called bringing the peace and harmony to your body and mind. Right in the middle of zazen. What is it? You have to continue to listen to this dharma. But it's very difficult to listen to real dharma through the zazen by yourself. That's why you have to listen to the dharma by your teacher. All brothers and sisters, you have to listen. But this is not putting the knowledge into your head. No. It's not listening to the dharma. So, listening to the dharma is to let your mind and consciousness be free. Passing through the consciousness and mind to freedom. This is a practice, our practice.

[56:51]

Then, you really participate in the full function of the time process to feel constantly. Then, you can create total personality, which is soft, kind, and gentle, compassionate. At that time, you are really qualified to be a teacher. To be a human being, to help. To help somebody. In the koan, the last, this is the last. In the koan, there is an interesting story. Zen master asked the person, a man, where have you been? He said, I'm very sorry to be late because I watched a play

[57:53]

of pola. Pola? Polo. Polo. I'm very sorry to watch the play of polo. Polo? The teacher says, Who hit the ball? Man hit the ball or horse hit the ball? Then, the man says, of course the man hit the ball. The teacher says, do you feel that that man was tired? He says, the man says, yes, I feel that person was tired. Then,

[58:55]

the teacher says, do you feel that horse was tired? He says, of course horse seems to be tired. Then, next day, Zen master says, temple pillar tired? Temple pillar. Not necessarily temple pillar. Rock. Rock. Do you feel a rock is tired? Mountain. Do you feel mountain is tired? If you feel that person and horse were tired, do you feel that mountain is tired? This is horse. This is pretty good poem.

[59:58]

But, I always mention about this. If you feel yourself something, if you feel anyway, you must be create really something soft, compassionate, tolerance, magnanimous, extending into whole universe. At that time, that is all sentient being comes into your life. Then, you can feel the horse as well as feeling your life. And, you feel yourself as well as you yourself. Exactly. Then, horse and you are mountains. What's the difference? Mountains are already there. So, the teacher check his mind, his practice. Do you feel

[60:59]

that mountain is tired? In other words, teacher want to know that do you understand that magnanimous, soft, compassionate, fluffy texture of human heart. Do you understand? Where all sentient beings can live softly, comfortably, relief with a perfect relief. Bouncing each other naturally, communicating naturally. Can you understand this one? In order to ask, he says, do you feel that mountain is tired? So, he didn't understand. So, that's why if you do Gassho, this is helping you, feeding you,

[62:00]

feeding the others, feeding also Japan, universe. If you feel tired, if you hate yourself, do you feel angry from others? Yes? You can feel something angry from others because you angry with somebody else. So, you create anger. Temple pillar angry with you? If you angry, if you create angry, immediate temple pillars, rock, mountains, immediately manifest angry feeling. How can you create peaceful world to live in peace in no way? That's why it is not matter of discussion. You have to do it right now, please. This is simple. Whatever you feel

[63:01]

boring, useless, never mind. Of course, it's mine. It's important. This is feeling of boring, feeling of not boring. It is just like a picture. Coming out of pictures. Just like the sceneries. You can see in the process of the trip. All you have to do is accept the feeling and taste it and digest it. All you have to do is you keep your body in right color, where? Full function of time process. That is what? Aliveness, full aliveness every day. In other words, freshness, refreshing, refreshing, constant. That is pure clarity. That is direct

[64:01]

transmission. That is transmission.

[64:11]

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