This chapter of the book, its title is Gakudo no Jinshu in Japanese. I'm going to tell you what the practice is. Its title, the last chapter of the Gakudo no Jinshu, its title is Direct Transmission, Direct Transmission. He explained what is a practice in Zen Buddhism based

[01:04]

on transmission from Shakyamuni Buddha to the ancestors from generation to generation. 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 the teacher. But something more than that, if you see the original term, Sanshi,

[02:11]

Sanshi is, how can I say, absorption, absorption in a teacher. Monpo is listening to the Dharma. So Sanshi Monpo is one word. Sanshi, absorption, absorption in the teacher and listening to the Dharma. He doesn't explain what absorption, absorption in the teacher, but he explains the meaning of listening to the Dharma. So listening to the Dharma is simultaneously absorption in the teacher. So today I would like to talk about this point, Monpo, listening to the Dharma.

[03:16]

Listening to the Dharma is simultaneously serving and absorbing yourself in the teacher. In the Dharma, exactly. So that is a problem for you. You don't understand what serving, what it means to serve a teacher, or to have, to absorb, absorb yourself in the teacher. You don't understand. So 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,

[04:17]

which makes your desires 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 possible for you to practice it under certain circumstances. Not always, not under all circumstances. Under certain circumstances, you can open your heart. But under certain circumstances, you can open your heart. Is that clear? You know, this is, we say, 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?

[05:22]

So you are looking for it. Where is it? Because situation, circumstances have already changed. So openness is, concentrate openness of your mind under all circumstances. This is an openness. So openness is, openness is, in Zen Buddhism, I think, merging of subject and object. Merging of subject and object. 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.

[06:27]

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. 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,

[07:30]

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 moved. 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 big stage. Do you understand? I always feel how good the entertainers feel. Because entertainers always open her heart and sing her song to the full.

[08:31]

Okay? And then, her voice, her voice completely expands every inch of this room and stages and the hall. And how good feel. Do you understand? I always jealous of the entertainers. So, if someday, maybe next life, I would like to be there. But this life, it's impossible. But this is, this kind of the task, it seems to be single. Entertainers. It's not bad, okay? I'm talking, my feeling, honestly, I'm talking of my feeling, and I'm talking about human stinky mind. Human stinky vibration of the human mind. Do you understand?

[09:32]

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, 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. Well, big shot is pretty good, you know? But 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. You know, it's very quiet. You know, in the history,

[10:33]

in China, in the history of Zen Buddhism, in China, I think of Hyakujo Zen Master Rinzai, and Baso Zen Master, one of the outstanding Zen Masters. They have, they had, 1,000 monks, 2,000 monks, in his temple. Just like a Tibetan monastery, Therataka talked this time, about his monastery. In his monastery, 6,000 monks, practicing, chanting, debating the Dharma. Can't you imagine what happens? If you chant, if 6,000, 7,000 monks chant simultaneously, together, you know, you can create fantastic world. No delusions there. No delusions. Your mind, your body,

[11:35]

are completely absorbed into it, become one. It's really amazing. But if you talk, if you talk, if you chant 3 or 5, it's very, you know, it's very difficult to create a fantastic, wonderful world, you know, which leads 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, you know, 200 people. That is really big shot. Whatever you feel. Who is going to be? I don't know who is going to be. Never mind. So, for me, whatever you feel for me, it is a big shot. So, right in the middle of talking,

[12:36]

I am just talking, but my mind is migrating. Karagiri, you are hitting the big bull's eye. At that time, how can I be peaceful? No way. So, Karagiri is no longer peaceful, but the vibration of the mind is completely occupying Karagiri'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 heart, within myself, within you. Nothing. So, direct transmission is,

[13:37]

if I have to talk, I must be one exactly. I have to transmit myself to the Dharma talk and also to including the self and others, all audience, this space and time, and San Francisco, Minneapolis, whole world. Anywhere 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's part of myself inside? Where is it? Where is the perfect peace and harmony to the body and mind? Where is it? Not inside and outside. It is exactly right in the middle of the moment when you deal with

[14:38]

Karagi as he really is. Including talk, subject, object, all audience. At that time, it is exactly oneness. Merging of difference and unity. Merging. Exactly. No ideas of good or bad right or wrong. All I have to do is really sit down right now. It's not something that we have to talk about. It's not something you try to seek for. You have to do right now, right here. Look at the dimensions. There is a passage. There is a passage to freedom at this very moment when you deal with. No other place. Is that clear? Don't intend to mention... This is a little bit complicated statement,

[15:43]

but let me read, okay? This is my translation, so it's not perfect, but please understand, feel the real meaning. 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

[16:45]

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, I have to anyway deal with myself and the audience and everything. It's not technique. It is what it is. What is the key point? What is the key point that you can merge, you can one with that perfect peace and harmony? This is a passage. He says passage.

[17:45]

Way, path. So, passage is time and space. 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. And that next moment, I disappointed because you mad at me. And that next moment, you smile at me. Then I feel good. So, up and down, up and down. So, all I have to do is what is key point? Where is the key point you can get into? Door. In other words, door. Door is time and space. Where is it? Right now, right here. That door is not concept,

[18:47]

not ideas, not technique. It is the moment. It is the activity, practice in motion. That's why he said there is a passage to freedom. Okay? Freedom. At this very moment of dealing with. Anyway, you have to deal with. Right now, right here, exactly like that. And that time, you can open, naturally open. This is called openness. Okay? 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 Shikantaza. That's why Shikantaza is very simple. Face the form of Zazen

[19:48]

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 Shikantaza. Shikantaza Zen. So that is the direct, direct transmission. And then if you, but still a little difficult, that's why during the dimensions, you're trying to have a practice Zazen, Shikantaza, and also Sanshin Monpo. Listening to the Dharma means, according to Dogen, how can I say, this is a little difficult term into English. In Japanese we say, yuge. Yuge means play.

[20:48]

Play. P-L-A-Y. Play with. Play, 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. And then, finally you don't know what to do. But anyway, sit down. Then in the beginning, close your eyes. Then one blink, you can immediately open your heart. So enlightenment comes immediately. Simultaneously. At a moment.

[21:49]

That is great. Really great. At the moment, one blink, just like a frog, if you pour the water over the head of the frog, and the frog just sits down in one blink. That's it. No move. So, experience of enlightenment comes at the moment. Exactly. So, you gave me the play, play, to play and transform. You can turn a new leaf. Where? At the moment. So, I don't know how to translate, so let me say it like this. Giving, bringing, the Dogen Tenchi mentions, well, let me translate it. Dogen Tenchi mentions, bring the mind and consciousness

[22:51]

to playing freely. Freely. How can I say it? 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 head, Charlie. So called six consciousnesses or six senses objects. 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, constantly. That is called to listen to the Buddha,

[23:53]

Dharma. Is that clear? That's interesting, important point. 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 the 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 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

[24:54]

your consciousness and mind to freedom. To freedom, constantly. 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 emptiness? What is 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 it. That is already attachment. If you listen to Dharma and then don't understand it, at that time, you are disappointed. That is also attachment. And then sometimes, you listen to the Dharma and then you don't hear it because it's vague.

[25:55]

So you say, never mind. This is also attachment. So whatever you do, you're always doing something of 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. Constantly, you should do it. Dogen Zenji mentions about the Buddha nature. It is very interesting. You should be asking and you should be articulating Am I no Buddha nature

[26:56]

when the Buddha nature attains Buddhahood? Am I no Buddha nature? No Buddha nature means freedom of the Buddha nature. Freedom of concept of the Buddha nature. If I say I am Buddha, usually 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. 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.

[27:57]

Constantly. Devoting full devotion Devoting yourself completely to the mountains. To the practice in motion. Climbing the mountain every day. Then you become one with the mountains. Each mountain comes up to you and speaking to you. Then you really learn what the mountain is. Through that mountain you can learn the life of birth, life of first 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 foot. So if you understand the Buddha nature, if you listen to Buddha nature, you have to be free

[28:58]

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 real preacher? When I preach. Buddha. Well, there is a vibration I mentioned. 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. You don't know what it means. Well, let me say. I mentioned this time

[30:01]

in this conference. About this point at the bottom. The meaning of passing through Buddha nature or openness to free freedom. If I say karagiri, I have to pass through karagiri 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 mind. It is right now here. I talked about this in terms of full function of the moment. Instance. Instance, we always attach to the A instance or B instance

[31:01]

as a result of the time process. For me, here is A instance, here is the B instance. The time process moves very quickly. Then, before you pass through the I am standing here. A instance, before I talk. Here is the karagiri, sitting. This is A instance. Then, I start to talk. Immediately, I can get the B instance as a result of time process. Then, I say, my goodness, this is a big shot. So, this is the B instance. Before that, before that, what can I talk? What can I talk? Karagiri, are you alright? Yes, I am alright. Are you sure? I don't know. Talking about distance, A instance, always attachment. Then, B instance, big shot.

[32:03]

You know, enjoying very much. But completely, I forget this, between. I forget completely between. Between, do you understand? Between A instance and B instance. It's really black box. I always mention human life in the dualistic world is just like a hundred vending machines. From now on, look at the human beings. People, they announce you. People 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, you expecting getting Pepsi Cola from the bottom. So, immediately you want to get something. But, life doesn't

[33:05]

go well always. Just like a vending machine. Vending machine is pretty easy, easily out of order. Then, immediately you are mad at the vending machine. Then, what do you do? When the vending machine is out of order, you kick it. I watch the TV program sometimes. Sometimes, almost every day. Very interesting. If I watch the TV, I really feel Americans. I really feel human beings. Not Americans. I can feel myself, too. So, obviously, they're talking about busy world, like a hospital. Doctor's office,

[34:06]

hundreds, many patients, and during the talk, he put the money from the vending machine to get the Pepsi-Cola, 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 in human life. 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

[35:07]

takes care of me. Or spirit, universe takes care of me. You say so. But I don't think it is exactly right. 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. You understand? It's very close. If you push a button, it's immediately Pepsi Cola.

[36:08]

Can't you imagine? But this is functioning of the computers. But still computer is machine. But your brain, your mind is something more than vending machine or computer exactly. There is no gap between. Immediately. Immediately. Pushing the action, pushing a button, immediately it turns into Pepsi Cola. That's why 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 generous open heart to accept this reality. Real reality.

[37:09]

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, I think you can know this idea. Computer's idea. But your 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 cannot see the A instance, you cannot see B instance. How can you know

[38:11]

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 deathing. Death is dying. Or awakening is awakening. How do you know? Can't you understand? Karagiri is katagiri in. I don't know karagiri is karagiri in. But I am. I am here. Means I am karagiri in. Do you understand? But I am. I understand karagiri. Yes, I am karagiri. I understand that karagiri is karagiri in. It is already result of the time process. So called A instance and B instance. But karagiri is, karagiri in

[39:13]

is complete. Yes. Process. 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. 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 forms. But that between is no form. No form. Nothing. All you have to do is just pass through. That's it. When I do gassho,

[40:13]

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, what harmony is. Then koan, in the koan, that's why Dogen Denji mentions Dogen Denji mentions asking, where is am I? When Buddha nature attains Buddha nature. When? What am I? When I attain who I am. Am I? If I make a question like this, already I don't know. Already I watch. I

[41:14]

look at A instance, B instance, missing this full function of time process itself. So if I say, am I? It's already conceptual work. So before am I? Or before you don't ask, you are already passing through this time process exactly. And then, if you do it, simultaneously A instance, B instance comes very close and become one. That is compute. If you push a button, immediately there is something. No gap between. No distance. Far distance. A vending machine has a far distance. Put the money, push a button and then get a pepsi-cola. A computer is

[42:16]

immediately turned. 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. This is a dualistic world. A instance, B instance where many beings exist comes into this one screen on the TV set. This is you. Exactly. So, all sentient beings come into it. Because you can see paranormal picture of human life if you do it. Constantly. But you have you are always attaching to all the patterns of human life. So that's why if you do that then for

[43:16]

one year, two years, still you don't understand. Because you are attaching constantly all the patterns 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 anyway continually practice taking care of your life right in the middle of process. Full function of the time process. At that time you can see simultaneously paranormal 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

[44:17]

next Dogen then says you should have even the temple pillar asking. So temple pillar or rock, mountains are not separate from you. The mountains and pillars are coming into your life. Even though you don't know, if you take care of your life like this immediately it comes. It is really true. So very naturally if you do it you can see paranormal picture of existence. Then he said you should even ask the temple pillar and you should have even the Buddha nature asking to. 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?

[45:18]

Are you, if you attend Buddha nature, are you stay 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 time? Where are you? If you think it, think, thinking all this makes you stuck. And attached to pick up one. So very naturally you forget that process. So all you have to do is you concentrate, 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

[46:19]

able all beings to revive their lives. In the usual sense, everyone exists, but everyone is separate from me. So separation, all of you are being separate from me. At that time, you are not really vivid life. I cannot take care of you. There is a very wonderful teaching known as 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.

[47:22]

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 cannot take care of your life exactly as well as I am living. It's very difficult to be compassionate to all. So that is kind of death life. But if I participate screen, but spiritually you cannot see the picture 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 are complaining constantly. But this is a really good example. Good example. You should learn

[48:24]

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. Not before that. Only you are communicating. Communicating with the universe. That's why when you push a button, so-called practice emotion, 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 process. But your consciousness never feels satisfactory because nothing fun. I always say boring

[49:26]

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 the mind right in the middle. Anyway, and push a button. When you get up in the morning, push a button, please. Next, you have to go to the work, push a button, please. Push a button is a practice of emotion. No excuse. Absolutely, life has no excuse. You have to do it. Take care of it. But don't do it blindly. You have to accept any instance, big instance, all sentient beings, nevertheless, you have to be in that, you know, full function of time. And then do it, manifest yourself. That time, all sentient beings, all sentient beings come to you and help

[50:26]

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 perfect mood between a mother and baby. Just like a mother's feeling. Mother holds baby, baby stops crying immediately. Even though she doesn't say anything. Now, baby's body is, baby's body is held in her arms immediately.

[51:28]

Baby stops crying. That means your life. Your life. What they want to say, this practice is facilitating development of magnanimity, compassion, and kindness, softness, gentleness. Just like a mother feeling. This is called teaching. This is called teaching just quietly. If you see baby see mother, when the baby see mother, immediately baby reacts. Even though he or she doesn't any, exactly same function

[52:30]

of consciousness as adult has. Anyway, immediately baby becomes calm, clear, into the mud. And then feel relief. So this is a teacher. This is teacher. So teacher is, teacher's quality must be just like a mother. Mother life. It's really tolerance, magnanimity, but if you want to be teacher, everyone becomes teacher. If you want to be teacher, you have to practice this one. Every day. And then people really feel you as a mother. When you become mother, people feel relief. Immediately. No exclusion, no explanation, no explanation.

[53:30]

They or she or he really feel relief. Have you ever experienced this one? If you see somebody, you feel comfortable. 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 just a human stinky life, you know. You try to take care of, you try to trust him. You are already trusted in universe. That time you feel relief. So that is a teacher, this is a mother, this is a responsibility. All we have to do is we as a human being take towards others, towards

[54:33]

nature, towards the universe, whoever you are. This practice is very important, then you can live in peace and harmony every day. That time you can help in many ways. That's why this is called direct transmission. So direct transmission is perfect openness. World is a perfect openness. Pay attention to this from now on. Then how can you taste perfect openness? Two ways. One is just sit down. Sit down means don't sleep. Don't create a don't chase after thoughts. Anyway, don't struggle. Face directly the Zazen and live the peace and harmony to your body and mind right in front of the Zazen. That's all you have to do.

[55:35]

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 or wrong. This makes you very unstable, consciously or unconsciously. That's why if you do the Zen, 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, constantly. Then next, second, listen to the Dharma. Then listen to the Dharma, then naturally you can feel something magnanimous. Feel the magnanimous kind

[56:35]

and soft. Something soft. If you touch it, it bounces. It bounces. Something soft. But usually if you touch it, you always create a creaking sound. That's it. Do you understand? Stiffness and mental ism. Always creaking sound and fighting and etc. So I think if you practice that, 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 in Samadhi. That is called listening to the Dharma. Listening to the Dharma constantly. When you do Zazen, listen to the Dharma. Raise up real Zazen. So called bringing

[57:37]

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 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 listen to the Dharma and to let your mind and consciousness be free. Passing through the consciousness of mind to freedom. This is a practice, our practice. And then you really participate in full function of the time-process to feel, constantly. And then you can create total personality

[58:39]

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 Koan, this is the last. In 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 of Pola. Pola? Pola Peel Oil? Polo? Polo. I'm very sorry to watch

[59:39]

a play of Polo. Polo? And 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? The man says, yes, I feel that person was tired. Then the teacher says, do you feel that horse was tired? He said,

[60:40]

of course, horse seems to be tired. Then next Zen Master says, temple pillar tired? Temple pillar. This is a temple pillar. 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 awful. This is a pretty good poem. But I always mention about this. If you feel yourself

[61:42]

something, if you feel anyway, you must be create really something soft, compassionate tolerance, magnanimous, extending into whole universe. At that time, all sentient being comes into your life. Then horse can be feel, you can feel the horse as well as feeling your life. And you feel yourself as well as being you yourself. Then horse and you are mountain. What's the difference? Mountain is always there. So, the teacher check his mind, his practice. Do you feel that mountain is tired? In other words,

[62:43]

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, with a perfect relief. Bouncing each other, communicating naturally. Can you understand this one? In order to ask, he says, do you feel that mountain is tired? But he didn't understand it. So, that's why, if you do gassho, this is helping you, feeding the view, feeding the others, feeding also Japan, universe.

[63:43]

Yes. If you feel tired, if you need yourself, do you feel that you feel others? Yes? You can feel something angry from others, because you angry with somebody else, so you create anger. The temple pillar angry with you. Yes? If you angry, if you create angry, immediate temple pillar, rock, mountains, immediately manifest angry feelings. How can you, how can you create peaceful world, to live in peace and harmony? No way. That's why all, it is not matter of discussion. You have to do it, right now, please. This is simple. Whatever you feel boring, useless, never mind. Of course, it's mine.

[64:45]

It's important. But this is feeling of boring, feeling of not boring, it is just like a picture, coming out of pictures. Just like the scenery, you can see in the process of the trip. So all you have to do is accept the feeling, and taste it, and digest it, and all you have to do is, you keep your body in right course, where? Full function of time process. That is what? Aliveness. Full aliveness everyday. In other words, freshness, refreshing, refreshing, constantly. That is called new feeling, wanting to feel higher. That is enough to finish.

[65:44]

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