As you know very well, since I came to the United States for 23 years, I have greatly had the opportunity to see American people and to teach Buddhist teaching. But when I look over the past of teaching Buddhism to American people, strictly speaking, I don't regret that there is nothing to teach to you, but I have lots of things to learn

[01:11]

from American people. And also to learn the things which I have learned from American people are exactly fitting into the spirit of Buddha's and patriarch's and Dogen's teaching. So now, I really appreciate your existence in front of me and listening to Buddha's teaching. I really appreciate it. And then, the most important things I have learned from you is living in bow. Not trying to live by my effort, anyway, living in bow. I think the Tarot talk mentions this morning about taking bow, but I really feel that life is really living in bow. Otherwise, it's very difficult to practice spiritual life, you say.

[02:28]

What is a spiritual life? What is a diamond? What is the way? The way is not to learn something about your life, but you have to learn about your life and also other's life and also something more than you and others. So, it is really big project for us to learn the human life. So, by your small ideas, by your desires, it's very difficult to learn the way of life. Of course, you can learn, but it's very difficult to last, to maintain the aspiration for studying the Dharma, practicing Dharma for a long time.

[03:36]

So, in order to learn the way of human life, anyway, you have to live in bow. So, today I would like to talk about living in bow. What is living in bow? I don't want to explain so difficult. I don't want to explain the bow philosophically and psychologically, but from my experience, I would like to talk about what is living in bow. So, first, this is a very simple practice. First, living in bow is to form a habit of doing something little, just little, small things, small details.

[04:40]

Anyway, you have to be constantly forming a habit of doing small things. Don't expect big deal. So, what is the small things? Small things is everyday life, routines, getting up in the morning, doing Zazen, go to work and doing something every day. This is very small details because everyone does. So, if you do something particular which other people don't, then you can get big deal. But if you do something everyone does, it's not big deal because everyone does. So, practice, study, and the way, and Buddha's way is not big deal to continually doing small things.

[05:51]

That is, I say, form a custom, form a habit, form a habit of doing small details. So, next. Habit is, what is the difference between habit and vow? This is the next point. When you try to form a habit of doing whatever it is, you do always with a desire. Always desire. Desire means, according to Buddha's teaching, I think, three poisons. Greed, anger, hatred. Greed, anger, hatred, or ignorance. This is the three poisons we say. So, if I say desire, at least you can do, you can form a habit of doing something with somebody else, which is called desire.

[07:04]

So, let's do practice Zazen this morning. Consciously or unconsciously, you count something. You try to have a sense of give and take. If I do this, I can get this. If I don't do this, I lose something. So, always there is some calculation there. Calculation of your life. And between your life and your habit, always. So, always making a habit of your life, of doing something, you do always with desire. But a vow, living vow, has no sense of desire. So, all you can do is to do something, small details, with no sense of desire.

[08:11]

And also, this is one point, and also, if you make a habit of doing small things with a desire, and if you do something like this with a desire, it doesn't last for long. For a certain period of time, you can do it. For instance, while you exist here, living in the Green Gorge, and then settle in Tasa'a, and then you can make a habit of doing Zazen, and gassho, and chanting, and etc. You look like a Buddhist. But you are not exactly Buddhist. Because for a certain period of time, and under certain circumstances, you can make a habit. But if you go out of that situation and circumstances, you don't want to do it.

[09:17]

So, that's usual habit, making a usual habit of doing something doesn't last for long. Always under certain circumstances, and your desires, always that practice is changing. But taking a vow, living in a vow, lasts for long. Under all circumstances. Even though you go out of the Green Gorge, even though you are in the Green Gorge, wherever you may be, wherever people criticize you, you can just practice. Continue. Small details. You know, when you do Zen practices, sometimes people, one of the Christian priests in Minneapolis told me, I always went to his school to give a talk about Zen.

[10:24]

And he is very friendly to me, and he always invites me to talk about his class. But he mentioned always, Zen practices are really tough for Americans. Maybe so, you know. Because you have to get up in the morning at 4 o'clock. He always asked, what time are you getting up in the morning? So, I said, 4 o'clock. Wow, how can you get up in the morning that early? It's really tough for him. And then, next, you make a question, what is the use of getting up in the morning, 4 o'clock, what is the use? And then people say, it's too much, you know. If you don't know the reason why you get up in the morning, you don't want to get up in the morning.

[11:28]

So, beyond whatever criticism from the people, or under certain circumstances, just to get up and do that. Can you do this? It's hard. But this is a living vow. Living vow. If you don't do this, it's very difficult to understand the core of human life, and also living vow. Taking vow. Taking vow is not giving and taking. In the sense of giving and taking, you do something. No, it's not. So, this is the most important, the second point. What's the difference between making a custom, a habit, and also living a vow? What's the difference? You should know this. The third point is, you have to deal with yourself and others, and your object as a Buddha.

[12:37]

Okay? As a Buddha means, there is no gap between you and others, and your object. This is constantly Buddha's and ancestors' mentions. The Dogen Zenji mentions, and the Heihei Shingi. When you deal with vegetables, and pens, and water, first of all, you should bring your mind into the vegetables and pens, and then vegetables and pens come to your heart. We don't know which of the two comes first. But anyway, simultaneously, if you do this, very naturally, vegetables come to your heart. I always mention mountaineering.

[13:41]

If you climb the mountains, first of all, beyond your desires, like or dislike, anyway, if you want to be a mountaineer, you have to climb the mountains. Every day, always. Under all circumstances. Anyway, you have to continue climbing the mountains. Then your heart, your body, say anyway, bring into the mountains, and then the mountains start to speak to you. What the mountain is. Then you can learn. At that time, you say, I can learn the mountains, the spirit of the mountains, the spirit of the sacred heart, the sacred heart of the mountains, the bird's life, the tree's life, the sky's life. And also, they are not separate. There is a total unity of working together,

[14:42]

between the mountains, and birds, and trees, completely, total unity. You can hear the sound. You can hear the sound, you can hear the voice, of the total unity of the mountains, birds, and trees itself. At that time, you can really learn. And also this, this is, this total unity of mountains and rivers, and you, and all other beings, is exactly the Buddha's seed. Buddha's seed. Zen precept says, to facilitate the development of the Buddha's seed. So Buddha's seed means a source of energy,

[15:45]

where its power comes up. Your life is really alive. So Buddha's seed is a source of your energy, which your life is running very smoothly. You said seed or seed? Seed. Seed of the Buddha. So when you practice like this, you can really get the energies. That is a source of energy, which you can take care of your life every day. And also, if you put the seed of the Buddha, that is simultaneously facilitating the development of Buddha's seed. So Buddha's seed, as a source of energy, is simultaneously a source of energy to develop your life.

[16:50]

So facilitation, facilitating development of your life. So Buddha's seed is not something different from development of your life. Exactly the same. So from where the development of your life comes, it's a seed. It's really a seed. Your energy, a source of energy. How can you do this? That is, you have to listen to the total unity of the voice. Between mountains and rivers, and then you can really touch the core of total existence. And then you can really develop the core of your life. So called mountaineering. And then, the Zen precept says this is to maintain Buddha's lifeline.

[17:51]

That is practice, the way of life, to maintain Buddha's life, Buddha's wisdom life. If you maintain Buddha's lifeline, exactly there is a growth of human life, with all sentient beings. So that is so called, deal with your life, and your object, and Buddha, and your object, with all sentient beings, as Buddha. Thank you. I mentioned always in my talk, when I go to the Christian church and schools, they always ask me what is the main point of Zen practice, Zen teaching. I mentioned taking care of a piece of toilet paper.

[18:55]

But people ask me finally, that is the point of Zen teaching. I say, yes, this is Zen teaching. Then people say, like this. They are not interested in such a practice. But it is very important. Otherwise, you cannot take care of your life, with all sentient beings. One of my students went to India, and visited Mother Teresa's hospital. He stayed there for a couple of weeks, and worked together. Mother Teresa called a young nun, who was hesitating to take care of a patient, because that patient was really ugly,

[19:57]

and had a terrible disease. So the young nun was a little bit hesitating to take care of that patient. Then Mother Teresa scolded her, saying his body and life is not his life. He is exactly the same as Jesus Christ. Then she really started taking care of his body and mind, exactly as Jesus Christ's body. So there is no gap between patients and you. Patients and young nuns. But there is. If you use the word, say, analytic. Analytic?

[20:58]

Analytical. Analytical, critical and analytical. Knowledge. It's very difficult to deal with yourself and others as a Buddhist. But you have to use creative knowledge. Creative knowledge is not the imaginative mind or heart. Creative knowledge is to reach you to be one with you and your objects. Under all circumstances, anyway, you have to do it. But in order to complete this life, that way of life, I think you have to maintain just simple small details. Even though your analytic knowledge makes complaints about this, or you don't understand about this life,

[22:00]

but you have to form a custom, a habit of doing simple life. This simple life. This is living in vaa. Dogen Zenji mentions in Shobo Genzo, His life, his teaching is, he, excuse me, he, in his whole life, tried to introduce, what would you say, total picture of Buddha way, Buddha dharma, without creating a sense of denomination, Sunday, etc. He tried to introduce total panorama picture of Buddha's teaching, or core of Buddha's teaching, Buddha's way.

[23:04]

In the end of Buddha's door, in the chapter of Buddha's door, Buddha way, he mentions like this, After the sermon assemblies of the Bhagavad Mahakasyapa, the first, second, fifth, sixth, Patriarchs and Tianyuan and Nanyue, there was no denominational name of Zen. No one knows when and by whom it was given. I suppose that those would be Buddhists, who tried to destroy and, how can I pronounce, P-L-A-G-I-A-R-I-Z-E Plagiarized.

[24:06]

Plagiarized. Who tried to destroy or plagiarize the Buddha's teaching, began to use it. This is very strict, you know, criticism, but it is, it is true anyway. In other words, we try to create a form of culture, a form of Buddhism as a culture. Then Buddha's teaching, Buddha's way becomes a cultural form. At that time, very naturally, you can lose many important, many spirit, spirit of the Buddha's way. Simultaneously. But most people don't pay attention to it. Because cultural aspect of the Buddha's teaching is enormously making a breeze,

[25:09]

breezing your life, breezing a human life. Because without this, we cannot, we cannot teach the Buddhism, Buddha's teaching. So, consciously or unconsciously, it depends on the cultural form of the Buddha's teaching. So, very naturally, we forget, unconsciously, real important point of Buddha's teaching. So, that's why Dogen Zenji mentions, I suppose, those Upi Buddhists who tried to destroy or plagiarize the Buddha's teachings, began to use it. It is a disagree to the schools of the Buddhas and Patriarchs. That later day, trainees give such names as the formers have not yet permitted.

[26:10]

Anyway, we don't know who, when, and who make the school of denominational Buddhism. We don't know who. But this is, this is, anyway, maybe Pagan, we say. Pagan seems a little bit dumb word. But maybe Upi Buddhists. Upi Buddhists. If the words of the Zen sect were right, there seems to be some other Dharma than that of Buddhas and Patriarchs. If so, it would be the Dharma of non-Buddhists. We, as descendants, should study the original nature and born moral of Buddhas and Patriarchs.

[27:13]

We have, we have to devote ourselves to Buddha's way, Buddha way. So, to, what we have to do is, Dogen tried to introduce, they introduced just the Buddha way. But just the Buddha way is simultaneously to study, to practice, and to taste Buddhas, the born and the moral and skin and, you know, fresh of the Buddhas and ancestors. It's not teaching. It's not kind of philosophy and psychology of Buddhism. It is exactly the same as skin and muscle and born and moral of the Buddhas and Patriarchs. This is what we call Buddha way. So, we must study, excuse me,

[28:21]

it is due to the long training of the Buddhas and Patriarchs that we happen to hear the Buddha's Dharma as human beings. Because it is due to the long training of the Buddhas and Patriarchs. Buddhas and ancestors practiced this Buddha way for a long time. Maintaining constantly this Buddha way in their life. Where? This Buddha way is exactly coming from under your knees. Everyday life. So, that's why Dogen Zenji mentions the great way of the Buddhas and ancestors is Trans-Emancipation and Total Manifestation. Buddha way means Trans-Emancipation and Manifestation.

[29:30]

Trans-Emancipation means emptiness or the truth we can say. That is truth, all sentient beings are based on emptiness, total truth. That is called Emancipation because in the realm of emptiness all sentient beings can live in peace and harmony without interrupting each other. Not mixing up, not separating each other. Exactly living in harmony. So, even though they are living freely, they don't notice the freedom of their life. Because their life is exactly one with the freedom of their life.

[30:32]

If you become one with the freedom, there is no sense of freedom is traced. In other words, if you do gassho perfectly, this gassho, if you become one with the gassho, there is no trace of the gassho, you don't pay attention to it. You don't notice. But this is exactly the so-called Trans-Emancipation. So if you become emancipated, you don't pay attention to the emancipation. But while you can pay attention to, even a slightly emancipation, it is not perfectly emancipated, liberated. So that's why Dogen Dente mentions the Buddha way is Trans-Emancipation. Trans-Emancipation of freedom, exactly.

[31:34]

But we can see exactly like that, usually everyday. So that's why we are caught by the form. Because our analytic knowledge is working very strongly. Your consciousness is working like that, daily, everyday life. So it's very difficult to see trees, birds, it's very difficult to deal with the form of trees, the form of your five skandhas with creative knowledge. So this is called wisdom, we say. So that's why Dogen Dente mentions the Buddha way is Manifestation and Trans-Emancipation. And also Dogen Dente mentions Trans-Emancipation means that

[32:41]

life emancipates life. Death emancipates death. Because this morning Tara Togu mentions anyway, death is exactly death beyond your senses. He talks about death. So you don't know what the death is. Death what you know is not real death. But if you know, if you really taste the real death, there is nothing to know. But you are right in the middle of death. So this is Manifestation and Trans-Emancipation. This is the Buddha way. We have to learn, we have to devote ourselves to learn this Buddha way. Buddha way is total functioning of the universe, simply speaking.

[33:45]

So, and Dogen Dente mentions in the Gakudo Yojinshu, also the way is to study and practice Buddha Dharma for the sake of Buddha Dharma. So, to devote yourself to learn the Buddha way, which is nothing but Manifestation and Trans-Emancipation. Learning the total functioning of the universe. Universe. What is it? How do you do this? This is practice. This is the practice of Buddha Dharma for the sake of the Buddha Dharma.

[34:56]

When you do Gassho, you have to do Gassho for the sake of Gassho. So, that is learning and studying and practicing the Buddha way. This is a simple practice. Very simple. So every day you have to form a custom of doing this. Then this custom lasts for long under all circumstances. Every day when you do Gassho, you do Gassho anyway for the sake of Gassho. But we always calculate. So when you calculate with your analytic knowledge, you cannot exactly do Gassho. Gassho. So, that is why Dogen Denji mentions the way is to practice the Buddha Dharma for the sake of Buddha Dharma.

[36:05]

Buddha Dharma is the total functioning of the whole universe. This is what is called practice. Our practice. Dogen Denji mentions. So Dogen Denji's teaching is practice. Just practice. Not faith. But faith is exactly the same as practice, but practice comes first. Then faith is right behind, with it, exactly. So, Dogen Denji anyway emphasizes the practice. The practice comes first. Then very naturally there is a growth of faith. Development of human life. That is a practice.

[37:09]

That practice is not a practice in a dualistic world, but in the realm of non-dualism. When you do Gassho for the sake of Gassho, that Gassho is exactly, that practice of doing Gassho is exactly existent right under your feet. Then from that under your feet, anyway, that practice extends into every direction of the universe. So, many beings exist within this simple practice. And also you can see the eternities right in the middle of moment. Right in the middle of present, right now, right here, you can see the absolute.

[38:15]

This is called wisdom. Wisdom. So with your mind, you have to see this kind of practice reflected in your wisdom, anyway. And then this is, and then very naturally next, you should put it into practice with your body. That is called compassion. You should, anyway, think of, you should think of a universe, you should think of your life, you should think of your object with the mind. So called wisdom. So called creative mind, creative knowledge. And then next you have to practice it. That is with your body. This practice is based on compassion. So compassion is something you can manifest with your body, not mind.

[39:22]

So every day we have to practice like this. That time it is called living in body. So, the Dogen Zenji mentions, practice in circle. Practice in circle. Bodhicitta, arising, arising bodhicitta, body mind, the way-seeking mind, practice enlightenment and nirvana. This is the process of our practice. But those practices are not separated. Each of them are connected very closely. Bodhicitta and practice and enlightenment and nirvana are becoming one. So practice is functioning in circle. No beginning, no end. That is, where is it?

[40:26]

This is exactly right under your knee. So right now, right here, you can see the ramp. Exactly extending into the universe. So whatever you see, gassho, washing your face, having dinners, anyway whatever you do, piece of toilet paper, it is exactly total manifestation of trans-emancipation. This is the way of learning the Buddha way. Total, universe. Then if you do, continue, maintain, continually keep this practice, then you can see individual different worlds, in peace, in harmony. You can understand this. Dogen-Denji mentioned in Shobo Genzo,

[41:30]

most people believe within the individual sects, Uposataka schools, Zen schools, and Shin school, Pure Land school, Tibetan Buddhism and Japanese Buddhism, they believe that they can find the universe. But Dogen-Denji mentioned, it is completely reversed. Within the universe, you can't find individual sects. You can't find the universe, the truth, within the individual sects, denominations. So all you can do is to learn the Buddha way. This is the spirit of the Buddha's practice, Buddha's teaching, so-called Buddha dharma.

[42:31]

So Dogen-Denji tried to introduce this way of life. But it is not, it is not discussion of the Buddha's teaching psychologically and philosophically. All you can do is just practice. So within this, practice reflecting in the pure clean mirror, then you can see your karmic life very clearly. Very clearly. And ignorance, your human life in the dualistic world. But simultaneously, this is exactly denied by total devotion to Buddha way. So total devotion to the Buddha way is simultaneously, it leads you to face ignorance and evils, karmic life very clearly.

[43:41]

Directly. And see it. But simultaneously, the more you can see clearly that karmic life and the evils and your devils, etc. You can more devote yourself to practice exactly the Buddha way. Right now, right here, devote totally. Then there is absolute negation of the evils and karmic life. Not you try to ignore or destroy or wipe away. No. So, that is absolute negation. Absolute negation. It is not something you try to remove. So very naturally, the karmic life and the devils can drop off naturally.

[44:41]

How? You have to completely devote yourself. To deal with yourself, your object, totally. This is called and both. You know, the clear clarity of karmic life and total devotion working together. Then that is called undefiled practice. Just like standing on the cliff when you try to jump into the oceans. You just stand up. When you stand up on the cliff, very clearly you can see your life. How scary it is. How awkward, not brave, coward, timid. How timid you are.

[45:45]

If you stand up on the cliff, top of the cliff, you can see how timid you are. Of course intellectually you know, I am standing, but still you are thinking. It makes you scared. Or sometimes it makes you happy. But most of the case it makes you unhappy. But whatever you feel, it is your karmic life, so called ignorance. Ignorant aspect of your life comes very clearly right in front of you. On the other hand, you can see exactly nothing to pin down.

[46:48]

All you can do is just stand up there. So, karmic life and then nothing to pin down, nothing to say. So all you have to do is just stand up there. So total devotion to standing right now, right here. And then simultaneously both. Clarity of your life, cowardness. Clarity of cowardness and total devotion to standing right now, right here, working together. And then nothing to pin down. What is you? I am coward? No, I am exactly standing. So very clearly. And then total picture of working together. Merging of clarity of cowardness and also total devotion to being present there.

[47:51]

That is practice in motion, so called standing. And then, the ocean starts to speak to you. Ocean comes into your heart. The wind comes into your heart. Cliff and your life, the other's life, all things comes into your heart. Be one. That is ready to make your life ripe. That is the time and the opportunity which you can make ripe. That opportunity, ripe opportunity is ready to jump. So this is so called practice in circle. Beginning, beginninglessly, beginninglessly and endlessly. Anyway, life is, practice is exactly like this.

[48:56]

So you can see whole world there. But on the other hand, the more you can see the total picture of the whole world by total devotion, that time you can see your cowardness very clearly. But this is not something you try to remove. But cowardness naturally drops out by itself. How? By total devotion of being present right now, right here. This is totally so called untypified practice. Untypified practice. So when you do Gassho, just do Gassho. When you do Zazen, just do Zazen. So all we say, just do Zazen. But we don't explain it. That's why you don't understand this. And also it's very difficult to maintain this kind of practice.

[49:59]

But life is exactly like this. You don't understand your life. You don't understand who you are. But every day, what you can do? Every day, you just take care of your life. When you get up in the morning, you just get up. When you have to eat meal, you have to eat meal. Thinking of yourself and thinking of others. Thinking of trees and birds. So when you understand deeply all sentient beings, very naturally, you can devote yourself to take care of every day. Simply like this. That's why Dogen Zenji mentions, Right thinking is GANZERI ZOSHIN. GANZERI means Buddha's eye. Within the Buddha's eye, ZOSHIN means,

[51:02]

ZO means Garba. SHIN means body. So you are exactly, your body is exactly in the Garba. Garba means UMA. So your body is in the Garba of the universe. Means you are exactly absorbed into the universe. In other words, you have to devote yourself, total devotion to the whole universe. That is called thinking, right thinking. If you understand the total universe properly, according to the Buddha's teaching, Four Noble Truths and Twelve Chains Causation, next, you have to have right thinking. What do you mean right thinking? Dogen Zenji mentions, this is GANZERI ZOSHIN. You have to be exactly absorbed into the universe.

[52:05]

In other words, you have to change your eyes into the Buddha's eye. Anyway, take out your eyes, naked eyes, and replace with Buddha's eye. At that time, your whole body becomes anyway Buddha's. Then you can see the whole world as Buddha's. And then next, ZOSHIN means you have to devote, devote your object, devote your everyday life, means you have to come back. Anyway, human beings, it means that you have to put your naked eyes once more again. At that time, you can really take care of your life with the whole universe.

[53:09]

This is called ZOSHIN. And as one of the practices in the Zoro tradition, we have to learn this practice with, under the guidance of a teacher. So ZOSHIN means completely, you have to anyway devote, throw away yourself to the teacher. This is pretty hard for American people, because American people are always emphasizing individuality. I'm not criticizing. This is one of the, this is a type of human life. Always emphasizing I. So always my life, separate from others. So taking care of people is very hard. So being present with a person, a dead person,

[54:13]

not dead, sick person's bed. It's very difficult. It's very difficult to take care of a teacher. I say always take care of a teacher, but I cannot say take care of a teacher because I am a teacher. But I say you have to take care of a teacher, generally speaking. But they don't believe me. How can I take care of a teacher? Because they don't understand it. So if I don't say anything, they are always standing, just standing, whatever I do. That's pretty hard for me. So I say take it. The next day they don't feel good. So you are no longer teachers. So they can leave. That always happens. It's very difficult to take care of a teacher.

[55:16]

But a Dzogchen is exactly, you have to throw away yourself to the teacher, who is not the karmic life. It is. You have to see the Dharma or Buddha Shakyamuni this morning at the Theravada talk mentions. Teacher is a Buddha Dharma, and teacher is a Shakyamuni Buddha. If you can't believe, please use your creative knowledge. Still you can see Buddha Dharma, Shakyamuni Buddha, behind the teacher's karmic life. Behind the teacher's karmic life, you can see it. Still you don't believe it. But anyway, for instance, if you go to India, huge trees, Bodhi trees there. Now around the Bodhi trees, something there. And small shrines right under the Bodhi trees.

[56:19]

And Buddha image there. And people offer something. Huge Bodhi trees. When you stand up there, naturally you can see the Bodhi trees present right there now. And also you can see your life is gradually absorbed into the tree, and also behind the tree. That means a history. Long, long history behind the trees. Which is unbelievable. Inexplainable. So very naturally you are impressed by this big Bodhi trees. You can see it. You can touch with creative mind. This is not imaginative knowledge. Imaginative world is not.

[57:21]

It is exactly creative knowledge. You can really, you can see your body and mind naturally absorbed into the universe like this. That is called Dzogchen. So if you cannot see Buddha and Shakyamuni Buddha within the teachers, I think with your creative knowledge you can see Dharma and Buddha behind. Anyway Buddha teaches karmic life. Just standing and be present with taking care of. This time I went back to Japan with one of my students who practiced in Minneapolis. He finished the doctor course of physics, space physics.

[58:24]

He was very straightforward and open person. He just went there. He wanted to go with me. So he office with me. In the beginning he was still a student. I feel student. And also he behaved just a student. But end of the trip he was no longer student. My student, he was exactly with me. I was very surprised to see this. And also he feels very closely. And also his behavior is completely different from the beginning of my trip. So he always standing, you know. Standing in the beginning of the trip he always standing looking at me whatever I do.

[59:28]

But gradually I said, do it this one. Carry this baggage. Buy the ticket. Go there and buy the ticket. I always say. So he said, yes sir. Yes sir, always he does. Finally in the end of the trip I didn't say anything. But he always do it. Before I think it. I was very amazed to this. This is called Zoshin. Zoshin means total devotion to teacher. As a living Buddha. As a Shakyamuni Buddha. But if you see teacher with analytic knowledge you cannot do it. So that's why anyway Dogen-Tencho mentions right thinking is Ganze-Ri Zoshin. So you have to completely devote yourself

[60:30]

with your body and mind to your life, to your object. What do you mean? This is exactly living within within the Buddha's world. So called living in Va. That is the main point, the main spirit of Dogen-Tencho's teaching. In Shobo Genzo constantly he tries to introduce this simple total devotion of the practice. He explains this one. So it's pretty hard to understand this. For the analytic knowledge it's very difficult. But all we have to do is to continue to practice to maintain this. For this, anyway we have to live. So, first of all

[61:32]

if you want to practice spiritual life and live in peace and harmony with all sentient beings first of all you should have a great spirit of living in Va. First point maintain it under all circumstances whatever happens and not in your lifetime life after life forever you have to maintain this custom making custom. Third you have to deal with you and your object as a Buddha. Concentrate. This is a simple practice. Gassho is Gassho

[62:33]

not your Gassho it's universal Gassho. You can see within the universal Gassho you can see you very stinky you but on the other hand if you completely devote yourself to deal with this practice of Gassho very naturally stinky aspect of human life drops off naturally. That is total function picture of the practice in motion so called undefiled. So, practice is what? Talk about we don't want to explain those teachings but human beings really complicated. That's why human beings always screaming, crying that's why Buddha always gave something to the for babies who is crying and screaming that is something given to

[63:36]

given by Buddha is so called scriptures and teachings finally 18,000 scriptures then it grew Tarot talk explain about this one finally problem is that you are caught by each teachings you don't understand others if you understand Saddhama, Kundalika Sutra you don't understand other Sainika Sutra you don't like it if you understand Zen you don't understand you don't like other school so very naturally everyone is caught by one denominations one teachings that's why again and again teaching becomes bigger and bigger finally 18,000

[64:36]

scriptures because in order to in order to remove that attachment remove attachment remove attachment remove attachment finally 18,000 scriptures comes up but the spirit of 18,000 scriptures is very simple practice very simple you can return to the simplicity that's it that is total manifestation total emancipation that's why Dogen Denji mentioned Buddha way is manifestation and trans emancipation this is a picture of our life this is a spirit of the way we can practice we can learn that's all I can say today if you have questions

[65:48]

please just to give example like going to Tassajara or being involved in practice like that could be a habit and when you leave the place then you don't have a real vow so you don't do practice anymore so how do you but you might think when you're at Tassajara doing that practice you might think vow practice but actually it's habit so how do you discriminate between how do you

[66:49]

find your balance so you know or try to practice vow practice and not just building up a habit well there is it's not necessary to try to balance you know how can you try to how can you keep the balance because if you try to keep a balance it is no longer living in vow you cannot maintain simple customs of doing something simple wherever you may be so beyond balance or unbalance all you can do is just maintain these simple customs so if you continue to do this you can see the idea of balance idea of unbalance but this is just a pendulum going this way and that way the maintaining of a simple custom maintaining of

[67:51]

a simple custom is very pure and defined practice so you maintain simple custom and it becomes a habit and then you have desire when this habit ends so then what you still do it well that's why whatever you think I try to keep a balance it is already your desires you cannot maintain your simple customs then you stop yes you stop and then you don't you don't like it and then you don't like it that is already your desires so we always feeling and you are caught see the object see the you and evaluate it and then next after evaluation you creating emotional preferences

[68:52]

so called like or dislike so very naturally you stumble over and you are caught by and scream and hate it and leave that always happens give up is that ok? sorry if a teacher are watching your students how can you help them see whether they are doing their custom out of habit or vow what is one way or some ways you might show them or help them what they are doing you mean how the how the teacher helps the students to develop the that custom maintaining a custom

[69:54]

or to check on it no teacher doesn't know no particular pattern no particular way to check or to create to develop that simple customs based on living in vow but you just be together and living together then you can learn you can learn through this through living living buddhas through the living activity activity of his life emotions you can learn for instance my teacher my teacher I always mention my teacher didn't teach me anything but I learn now I notice now that that living in vow maintaining simple customs getting up in the morning wash your face chanting sutra doing zazen go to the village performing services etc that's all I can do

[70:54]

that he does that's all but that is from that I always my analytic knowledge I always criticize him make angry with him but on the other hand I cannot escape from that situation because his life is very peaceful his life is just going so he doesn't have a particular pattern particular way how to but anyway you and teacher I and teacher anyway facing each other living together serve tea if it is necessary just like taking care of the sick person's by the bed who cannot do anything but actually you cannot help anything to him or to her who is going to die nothing to help so what you can do is

[71:55]

just be there and serve the serve the tea and feed the food when he or she opens his or her mouth that is great help through that practice you can learn that is called ZOSHIN we say that is right understanding which means in Ganzeri ZOSHIN you have to really devote through yourself into Buddhist world that is you have to learn through the teacher in Japan naturally we can do it but in United States it is very hard can you imagine for me it is very hard yeah quite

[73:02]

different situation that is what you mean yes but I think that is why we it is necessary for us to have a particular place and buildings to practice this one that is my hope always somewhere some place I want to make that place to practice together with the teachers very closely just peaceful practice that is what I want to do even though I am poor even though I cannot have totally not perfect building etc I want even small scale of the building like a match matchbox that is all I want to make that building and then go and practice together like this the difference

[74:07]

between habit and vow now sounds like we were both talking almost the same kind of question and so I might think now I am going to Zazen but I look at myself and I see this is just a habit that is no good I should practice the vow so tomorrow I won't go I might say that or the teacher might say so and so is now they are practicing very hard but it is just a habit so I will tell the students not to do that not to go to Zazen it sounds like what you are saying is no the vow includes the habit too that we don't discriminate look and see it is habit or vow but anyway we just keep doing we decide it is customary we just keep doing it it includes all the different possibilities whether it looks like a vow looks like a habit we just continue is that what you are saying? yes habit is if you say habit

[75:07]

immediately you think your life is just like a machine you know just like doing when you do Zazen breathing and then the mind is gone and then take the bring your mind back to the whole period of Zazen you always do it you know breathing mind gone and take the back and take your mind back and then finally you say what are you doing? so I can say just bring your mind back and then you say it is a machine just like a machine going and coming back but that machine thinking machine is already your thinking but what you can do is just bring back mind that's it that means don't take the custom as a custom ok please give quality to the custom you are making ok then custom

[76:08]

becomes or to say enhanced so called VA maintaining for long so get up in the morning even though you think custom this is your understanding it's already ideas so beyond this whatever you think you just go if I understand the point you are making I think maybe part of the difficulty is using the word habit in two different ways because in my experience when I talk about my habits I'm talking about the activities of my life where I'm the most asleep where I kind of go on automatic and when I'm doing something that includes my vow to be more awake I can't

[77:08]

incorporate some new way of doing something unless I actually do it so I do have to have some experience for example if I don't have the experience of just getting up in the morning I don't have any it's not in my possibility of things to do I have to actually do it so I think maybe part of the difficulty is to talk about habit in some way that includes that quality of vow or awakeness that's why I mentioned that when you form when you make a habit or custom I think you have to do it with no sense of desires this is important otherwise more or less we do always with a desire together so even though you say it's custom that is already desires you are already calculating your life

[78:09]

so that's why custom or habit must be maintained with no sense of desire this is very important for us and also that custom is really maintaining for long life after life it seems to be a difference my feeling from Zen and I'm a very new student was that I come and I say I want to practice and I immediately get Zazen instruction and my Zazen instruction is to sit and watch the breath and in listening to Rinpoche speak and some other Tibetans I've heard they say no breath meditation is emptiness meditation that's very advanced meditation you need

[79:10]

understanding first so here read 20 volumes of this and 40 volumes of that so forth and then when you understand truly have intellectual understanding then you can begin to do the meditation and I'm wondering how can this seems very different to me well I think it seems different but I think broadly speaking it's not different it's not different because you often think of zazen when zazen appears in front of you you always see the zazen with analytical knowledge so that's why you separate it Tibetan Buddhism mentions you should understand first zazen analytical and then completely separate exactly doing zazen with all sentient beings you cannot separate so understanding is not only to understand something with only analytical knowledge no you cannot understand

[80:10]

even the word you cannot understand exactly the whole word with only analytical word knowledge no so analytical knowledge can be functioning pretty well with creative knowledge too both creative knowledge is to understand something invisible behind your life behind your mind including past present future anyway just like standing in the big body trees naturally people put the straw rope around and got shown above why with analytical knowledge it's stupid because it is just a tree huge that's it well there is understandable trees but on the other

[81:10]

hand you have to understand the total picture of the trees including past present future that is you have to understand that trees with well

[82:23]

no not cut off cut off well I put you right in the middle of total functioning of intellectual analytical knowledge and creative knowledge total functioning and then you can see both analytical knowledge and creative knowledge a huge world come up but still you have your own karmic life that's why if you said oh this is I am doing just like a machine so very naturally oh I like Tibetan Buddhism because it's very theoretical understandable and then this one is Zen Buddhism intuition doing something so very naturally you clearly see but you attach to it so that's why at that time teacher cut off but

[83:25]

all teachers responsibility is just to put yourself right in the middle of total functioning of the merging of intellectual world and creative world and then you can see really clear picture but still we are very stinking very stinking so very naturally we attach but heuristical world we are drifting we completely lose how to sail across the ocean we just drift between intellectual analytical knowledge or creative knowledge we are always drifting we don't know what to do because this is the total universe big boat big boat so called universe

[84:25]

that in the boat there is intellectual analytical knowledge and creative knowledge creative world and analytical world both going that is the total picture of your life then finally we are always going this way that way this way that way finally we say I don't know what to do so just drifting in the ocean look at the human world now if you look at the human world everyone not everyone most people try to create fighting and killing and create nuclear weapons and etc and then how can I create a peace but as long as we exist in this world let's do our best to live in peace and harmony then after taking after making the best effort then we say let's leave

[85:25]

the rest to fate do you? that way of life is completely drifting drifting in the ocean of life this is not Buddha way you have to sail across in the ocean you have to use a tail tail and row the boat ok is that why you watch everything you do with complete concentration because that's the sailing right that's true you have to concentrate you have to do that then when you have to do that then exactly do it ok that is exactly you can see the destination in which to go the direction of goal is not far from you even though you can't see it it's exactly under your

[86:25]

knees it's too close to see so under your knees exactly there and then many world many beings exist in this under your knees this is Buddha's teaching ok not Zen teaching so I am not ignoring denying intellectual understanding ok any questions why cessation of suffering which are the means of achieving that cessation and therefore there very definitely is a way out of suffering in that teaching

[87:25]

thank you he says thank you when we are describing something or teaching something if you have some kind of doubts it is good that you bring them up and we then discuss them and clarify them this is very helpful thank you really I assure you that one's hardships of practice and study and so forth will never be fruitless it is definitely not the case that suffering cannot be abandoned it is definitely that there will be a fruition of such kind of hard practice and they will not become fruitless there is assurance of this by the Buddha however of course you should not of course plan or hope to achieve the release from suffering in some sort of simple easy way without making any kind of difficult practice or making any

[88:32]

kind of struggle that this will happen right away this is not how you should aspire to the sensation of suffering why is it that is to really completely become free of suffering one must really overcome the deep instinctually embedded mind of dualism the self habit that holds subject and object dualistically and this mind of dualism is not some sort of lightweight thing that we sort of learned lately in school or something it is some kind of long term habit of deep genetic habit that we have carried with us from innumerable and immeasurable form of lives into the present time therefore

[89:32]

it is impossible to immediately simply cancel the dualistic mind that has that is inherently instinctually deeply driving our existence and perception and if you cannot destroy that mind of egotistical dualism you cannot destroy suffering but of course if you return your mind towards practice immediately you can develop some bit of diminishing of suffering some beginning to ease one's experience of suffering and so forth this can happen immediately for example in this life some of the habits that we have accumulated in this life for example drinking liquor wine and beer and so forth or smoking cigarettes this kind of habit we find extremely difficult to

[90:33]

abandon even that we recently acquired here we have only been accustomed to tobacco or alcohol and so forth for a very short time only in this life but the dualistic consciousness has been driving our existence in the animal realm from beginningless time over billions of lifetimes you can't say that oh back up to there up to that time beginning of this or that universe or this moment of history this or that planet or on this or that lifetime that's when I started being dualistic oh yeah that's when I took up the habit of dualism before that oh I was floating free of dualism there's no such point of time that one can refer to such things are unrealistic therefore that which has been driving our existence from its core

[91:33]

from beginningless time to think that it can be easily just overcome is not realistic when he said human existence is so free that it didn't mean it seems to me it isn't aren't all the six realms up to the Tushita heaven the highest stakes of pleasure suffering and according to the orthodox interpretation here only in the human state do you have a chance to escape the Samsara realm yes absolutely we know

[92:38]

what he said particularly if we corrected his statement about human suffering to say samsaric suffering there was human suffering free of suffering if you heard that exchange so nobody said it absolutely right the gods are full of suffering and furthermore the human life as we said the whole theme on the preciousness of the human life and generating thereby the drive to practice the dharma is completely based on the idea that the human life is the supreme one with the ability to achieve enlightenment freedom from suffering so you are absolutely right in other words now if you don't know well the nature of the suffering of suffering then your life will be the victim of anger and irritation why will that be why is that that's because anger and irritation arise from

[93:39]

something happening that does not accord with one's desires when everyone has a pain everyone feels that that doesn't accord with their desires and if one doesn't know how to think about and to transform this perception of a pain of something not according with one's desires this will eventually emerge in the form of irritation and anger but if one begins to understand the nature of the suffering of suffering and begins to understand its inevitability given a certain kind of structure then when one experiences pain although one will still be bothered by pain this cycle the habitual reaction cycle of helpless turning that into anger and irritation can be interrupted and one does not have to

[94:39]

constantly be the victim of anger and irritation and therefore if there should be heaven forbid among you anyone who had a habit of being angry and irritable or as the Tibetan expression says of quick wind rising riseable wind if anybody should be a person who has quick rising wind then if you think carefully about the suffering of suffering you'll begin to get more of a handle on it and you won't have to react that way constantly and then you'll be very happy when you find yourself less and less prone to states of irritation and anger and just

[95:41]

in general I want to just say a momentary commercial here that if there's any of you who feel really victimized by your own anger and irritation if you come to didn't tell me I'm someone who gets angry I'm very angry all the time that's a good idea because I know how to help you conquer anger I know how to make small kind of bombs that you can throw and blow up all kinds of anger that you can't control you can make bombs that up control you make bombs that you can

[97:01]

make bombs that you anger you can your that you can blow So, therefore, then one wants more, and then, therefore, all lust and attachment upon experience or upon sensation or upon possessions, all such kinds of drives, all generate by becoming attached and not knowing the nature of the suffering of change, that happiness is the suffering of change. Now, finally, if one does not know the nature of the all-pervasive structural suffering, then one will become attached to equanimity and anesthesia, a state of anesthesia, and one will develop deep in one's delusion, ignorance. Anesthesia is something where things have not come out according to one's wishes, but

[98:09]

nor have they come out in contradiction to one's wishes. So one is free for the moment of irritation or anger and also of aversion of any kind. One is free for the moment of attachment or greed of any kind, and in between that, one's just like sitting there feeling a bit sort of anesthetized. One feels very liberated temporarily and peaceful, and one has no wish to generate any kind of virtue. One has no wish to benefit anyone else. One feels maybe that one may be very free and this and that, so one will therefore develop a grill with loving of delusion and superfection. This kind of anesthetic feeling leads one into kind of a complete sort of isolation from

[99:18]

all life, from the whole world, sort of as if one was nowhere, in a kind of peaceful nowhere. Suffering of suffering and suffering of change lead us into all kinds of activity. People, from getting attached to the suffering of change and seeking sense happiness, people do a lot of activity to go and find more pleasures and get this and that and find that and the other, and they do a lot of things. Similarly, when the suffering of suffering comes in order to get rid of that, people go hyper. This is how those two are. For example, wars between nations, fights within homes, many of them come from people's

[100:24]

misguided efforts of eliminating the sufferings of suffering. So those two therefore create much action, suffering of suffering and suffering of change. So these are the three sufferings. If we get too detailed here, we'll never end. So then another type of way of enumerating suffering that the Buddha taught was what he called the four sufferings. These are the sufferings of birth, sickness, old age and death. Now the suffering of birth, I think we all perhaps are aware of what that means. Sickness is easy for us to know. We all know what the suffering of sickness, decay or old age may be more difficult. Then we should think a lot about the suffering of old age, of decay. From the moment we are born outside of the womb, then we begin the process of the suffering

[101:32]

of old age, of decay. The body gets worn out every minute, a little bit more, until finally we die and then the body itself becomes a corpse, our body. We can sort of know easily that in the process of being born, smashed around in the birth canal and so forth, and for the mother also that birth has a lot of suffering attendant to it. We can also easily know that death and its sufferings is easily there. This is not difficult. Similarly when we are sick, we know that we are suffering. Then we might think that when we are neither being born or dying or sick that we are not suffering. Therefore the suffering of decay then grabs us at that time. And that might be even one of the worst.

[102:37]

When you are sick, you sort of get sick and then you can get well. When you are born, there is like a rough time when you are born and then you are free of it. When you die, there is a rough part of detaching from the aggregates, but then you are free of that. However, the suffering of decay is constant and continuous. It is with us at all times. We are constantly falling apart. Therefore we should think about that carefully. Now there are more things to talk about. There are what are called the six sufferings. I know a lot about suffering. I'm an expert on suffering. There is a suffering of anxiety, uncertainty. There is a suffering of dissatisfaction. Then there is a suffering of constant fluctuation going up and down.

[103:49]

Sometimes we feel really great. We are in really good shape. Then sometimes we have a napping. We are really down. We are going broke. Checks are bouncing. Then up and down goes like that. There is this kind of suffering. Then there is lo. Then there is a suffering of uncertainty. Whatever one has, whatever one experiences, whatever one has, it's all somehow uncertain. It keeps disappearing and dissolving in one's grasp. Today we feel we are very cheerful and happy. But then there is no certainty that we might not next become born as an animal. Then for example, some person might feel, oh I'm female and really get into it. And then next line they are born as a male suddenly, or male. Or some sort of macho person thinks, I'm a man.

[104:57]

And immediately they are born as a woman. Sometimes some people have good, handsome, beautiful, and youth, and luster, and beauty, and so forth. Suddenly they get all deformed and healthy. So therefore there is no certitude of one's state. So we have to think about suffering in this way. Then there is the suffering of insatiability. Whatever we want, we are going to get a lot of it and enjoy it. Somehow we are never satisfied with it. If it's some kind of clothing or robes. If we have a thick robe, we want a thin one. If we have one, we want two. If we have two, we want three.

[105:57]

If it's red, we want yellow. If it's yellow, we want blue. They are never satisfied. The same with food, it's just the same. We either want it hot, or we want it cold. We want it sweet, or we want it sour. We want it spicy, or we want it bland. Somehow we are never satisfied with it. This way the nature of insatiability is the suffering. So this is how we have to think carefully over it and realize this is really the way the world is. Once we understand that, for example, we can begin to develop a little more satisfaction of contentment. All our sufferings come out in this way. Everything that we want, all our desires somehow are always frustrated.

[107:01]

All of the things that we didn't want sometimes always happen to us. The undesired always falls upon us, it says. So the more you can think about suffering, the more expansively and widely you can encompass the nature of suffering. Then you will really begin to get the feeling strongly that this dualistic mind of mine, of the egotism, self-habit, ignorance, is really a pain. You become to realize there is no palliative of all this suffering. The only way I can get out of this suffering is to get rid of that dualistic mind. That dualistic mind of egotism. Then you will begin to understand that the non-dualistic wisdom is truly valuable.

[108:06]

All the effort and the meditation and the study and understanding that is required to achieve it is really worth it. And you will practice well in the line of achieving non-dualistic wisdom. Therefore, you begin to realize, you begin to develop, let's not call it really faith, let's not really call it desire, but you get a strong will, a powerful, irresistible aspiration to achieve non-dualistic wisdom. And therefore, this is what is called, all this energy usually put into the palliating of minor sufferings and avoiding this and that sort of thing is then called non-dualistic wisdom. And this is then put into the mind that wishes to achieve liberation and freedom. And this is then what is called the mind-willing liberation. Now the actual mind of dualism, dualistic consciousness that holds things as non-empty, as if they had intrinsic reality,

[109:19]

this is really what is called ignorance or misknowledge. This then is the key element in what is known as the holy truth of origination, the second of the holy truth. In general, of course, we say that it is said that the truth of origination consists of two things, which is the origination from action, that is from evolution, that is karma, and the origination in afflictions or klesha, which is the affliction of karma. These are mental defilements and afflictions. So the two, the cause of suffering, the cause of the truth of suffering is the truth of cause. The truth of cause consists of evolution and afflictions. Among the afflictive originations, the originations that are afflictions, there are six kinds. These are, of course, the foremost important being ignorance of the self-habit of the dualistic consciousness,

[110:22]

then there is lust, then there is attachment, then there is pride, then there is envy, then there are false views. Those are the six. These six afflictions are the source of all suffering in combination with evolution and karma. The root affliction and the root, therefore, origination of all suffering is the dualistic mind of ignorance, self-habit. In order to destroy that self-habit, if you can destroy, therefore, the self-habit, you can definitely destroy suffering. If you cannot destroy the self-habit, you can definitely not destroy suffering. Therefore, this mind of dualism, this mind of self-habit is that which is really our target. If you ask, can you get rid of it, in fact, at all, or can you not do so? Definitely you can, is the assurance of the Buddha.

[111:24]

It definitely can be eliminated. That is because the mind of the self-habit ignorance of dualism is, in fact, a false cognition. It is not based on truth. The mind of the self-habit is based on truth. The mind of the self-habit is based on truth. The mind of the self-habit is based on truth. If, even on the basis of a false object, a false consciousness, based upon such a false consciousness, by long custom, by long habit, by long meditation, life after life, upon a false object, such a world of samsara, a vast world, then how much more powerfully can a Buddha world be created on the basis of a true consciousness of non-dualism, a true consciousness of selflessness and wisdom? How much more powerful and how much more vast and marvelous

[112:27]

can a world be created without suffering? This is because the mind of non-dualism of the wisdom of selflessness is a mind based on truth. So why should it not be that if a false deceiving mind can build up a whole huge world of samsaric suffering, that a true liberating mind could not build up a whole huge world of enlightenment, even huger? Therefore, if by meditating, by developing a new instinct for the mind of non-dualism, for the mind of the wisdom of selflessness, then there is a whole world of experience, of environment, of a new self, of a new body, of new enjoyments to be rebuilt on the basis of selflessness, where previously there was a whole world of those things in suffering,

[113:29]

based on selfishness. If we can rebuild a world on the basis of the wisdom of selflessness, that will be a world only of happiness, just as this is a world only of suffering. So this is the way it is. So now that reaches to the third of the holy truths, the holy truth of cessation. And now the truth, the holy truth of the path, the eightfold path, these are the methods of actually cultivating the non-dualistic wisdom. And therefore, in this context, I have therefore taught briefly the layout of the four holy truths. If we were to do this in more detail,

[114:31]

if we had a few days or a few weeks, and we could talk about what are known as the sixteen aspects of the four holy truths, then this would be wonderful. It is not that I made up some cute sixteen aspects, this is Buddha Bhagavan Shakyamuni who did. When he was in Varanasi, in Sarnath, he did it. For example, upon the four holy truths of suffering, he taught their aspects of impermanence, suffering, emptiness and selflessness. Those are those four aspects. Upon the holy truth of origination, he taught its causal aspect, its origination aspect, its extensiveness aspect, its circumstantial aspect. Upon the truth of suffering, upon the truth of cessation, he taught its aspect of peace, cessation,

[115:32]

vastness and transcendence. Upon the truth of path, he taught the aspects of path, reason, path, realisation, achievement and again transcendence. These are called the sixteen aspects of the four holy truths. They are most crucial in the contemplation of the medium being, seeking individual liberation. The main things to be upheld are by the medium person, but of course all Buddhists should understand well about the four holy truths. So these sixteen aspects are for the medium person particularly? No.

[116:44]

No. Yes, these two aspects, these two ways of dealing with the four holy truths are principal for the medium person, who as you remember is the person who seeks individual liberation from the world for themselves by not even being attracted by future heavenly states and so forth. And so they are interested in liberation, therefore the four truths in both of its levels of expansion are their major objects. The twelve links of dependent origination or relativity in the process of the Pratyekabuddha Samantabhadra is the principal object of meditation for the great person, not the medium person. However, these are the principal targets of these teachings and meditative systems but that doesn't mean that they are not useful to all of the Buddhist disciples. He didn't intend them in some respect at all, but he had the principal ones in mind.

[117:47]

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