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

[01:08]

to the body and mind. This is the most important, fundamental attitude toward the practice. If you want to achieve spiritual life, it is the simplest practice. And it is the smallest issue. But simultaneously, that smallest issue extends into every direction of the world. So everything in the universe comes from

[02:09]

the smallest issue under your knees, under your feet. This is the practice of bringing peace and harmony to the body and mind. So, I mentioned, whatever you do, when you do the Zen, when you read, I think, first of all, you have to just read. But this is a simple expression, just read. Because before, or after, or middle, in the beginning, in the middle, in the end, always the mind is always groping for something. So it's very difficult for us to read, to do Zazen, to do Gassho,

[03:13]

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

[04:17]

For a long run, without any sense of any sense of pros and cons, success and failure. So it's very difficult, but it is very important for us. Otherwise, you never find the opportunity to build up a peaceful world and harmonious world. So everyone has to take responsibility for building up this kind of world, peaceful, in peace, in harmony. So that is our practice, our practice, okay? Now when you do Zazen, this is a very simple form of practice we can do. But if you extend the spirit of Zazen into everyday life,

[05:17]

Zazen appears in many ways. Like a shower, washing your face, having a meal, walking, taking care of garden, washing dishes, whatever. Whatever you do, you have to always face, washing your face, washing your dishes, in peace and harmony. In the bringing of peace and harmony to the body and mind. How? How can I say? So we say, just do it. Just do it. Dogen-tencho mentions and studies the way with the body and mind. First of all, he says we should study, we should clarify, we should study and clarify and study

[06:20]

the way with body and mind. No, excuse me. With mind first. So what we should learn? What kind of mind we should learn? So he said, first you should learn the way with the body-mind, the way-seeking mind, body-mind, bodhichitta. So bodhichitta, I mentioned in the first lecture, I think it's the observation, bodhichitta means to, bodhichitta means observation of impermanence. Impermanence. And if you really understand the impermanence, in terms of significance of the instance, very naturally you can practice the Ego Lessons.

[07:20]

Because there is no chance to poke your head into the instance, full function of the instance. Because through the full function of the instance, there is no room for you to leave anything, any germination of subtle ideas. So all you have to do is just pass through to that full function of instance, to freedom. That is called freedom, we say, if you pass through. So, that is the impermanence. So if you really understand deeply impermanence simultaneously, it is the practice of the Ego Lessons. That is what is called bodhichitta,

[08:20]

arousing the body-mind. The body-mind really touches the core of existence. The next, we mentioned, next you have to learn the way with, the, what we say, the intrinsic, pieces of intrinsic mind. Intrinsic. Intrinsic means very pure, clear, nature, in terms of your understanding. Because if you judge nature... Okay, at this point, as you can hear, the battery wore down, so we miss a few minutes of the talk. I don't know how long, I just noticed the machine had stopped. So, very sorry. Lost forever. So just in a second, a few more feet of tape, it starts again. Nature, in terms of your understanding.

[09:35]

Because if you judge nature's people simply, you completely forget anchor. But your root is exactly, you know, in the depth of the ocean. So that's why Dogen Benji mentioned, in the Kanyin Samadhi, the Ocean Seal Samadhi, he said, we can walk, we can swim on the surface of the ocean, simultaneously, your feet touch the bottom of the ocean. It's impossible if you think it, you know. But it is exactly, nature and your five senses, exactly the same. So that's why, Dogen Benji mentions, we have to study, we have to understand, the Buddha mind, as trees form nature. Then, if you study the mind like this,

[10:40]

next you have to manifest mind with your body. With your body. Then Dogen Benji mentions, in the Being Time, he says very interesting things. Self is arrayed as the whole world. You should perceive, that each point, each thing of this whole world, is an individual time. Time is universe. Let's think time as a universe, or truth, whatever. Self is arrayed as the whole world. Who are you? What is a self? Self is already the whole world.

[11:43]

You have been already arrayed in the universe. That's why we can say I. So, self is arrayed as the whole world. You should perceive that each point, each thing of this whole world, means tree's birth, individual existence. Is individual time, means you can manifest truth from individual form. That means, he says, you should perceive, that each point, each thing of this whole world, is an individual time. The mutual non-interference of things, is like the mutual non-interference of time. So, mutual non-interference of things, I and you, do not interfere each other. So, mutually we can communicate,

[12:47]

because we already anchor, we drop anchor, in the depth of ocean, already, in the same place we exist. Regardless of whether you can notice or not, it's already there. That's why we can communicate, we can talk. That's why your body becomes very calm, and on the surface of ocean, my body is present on the surface of ocean. So, that's why, and next he says, for this reason, there is arousal of minds at the same time, there is arousal of kinds in the same mind. So, each moment, you have to, each moment, you can see, you can see the person, and then there is a communication. Deep communication.

[13:49]

Then, if you have a deep communication, there is, from the deep communication, you can see the blooming flower of the universe. So, blooming flower of the universe, lets you, lets you, have a communication with others, with all sentient beings. Then, when you have a communication, then mutual communication, lets the flower of the universe bloom. That he mentioned here, like this. So, next, cultivating practice and achieving enlightenment are also like this. So, cultivating practice and achieving enlightenment are also like this. Means, yesterday I mentioned about the instant, instance, okay? I took the filter as an example.

[14:54]

But a filter is, probably you can imagine a filter in a car. But a function of the moment, instance, as a, excuse me, filter as an instance of a moment, a function of the moment, is no-width, no-length. But let me say, the instance with no length, no idea of length and width, but let's say it is filter. Then the time passes, passes through this filter, and then the a time, a instance, becomes b instance. Now, we are always looking at the, looking at the a instance and b instance and completely we forget. This is vending machine.

[15:58]

Vending machine. You put money in the top, then you can get, you know, Pepsi Cola, noodles, a cup of noodles, and a bottle of sake in Japan anyway, you can get from the vending machine. So, it's pretty easy. You put the machine from the top and push the button, then you can get the Pepsi Cola from the bottom. And then we enjoy. But we don't care. What's going on between? We say black box. We're black box. Because it's too fast. And it moves, instance, function at a super speed. It's impossible to think of it. But, I think recently,

[17:01]

in the modern age, we create a computer, they say computer makes a moment, a instance, b instance, come very close, very close. You cannot ignore black box between. A instance immediately becomes b instance. That is idea of the computer. With the computer, you can control the bot. Simultaneously, computer gets the information from the outside, from the circumstances, and then keep the energies. And the next moment, computer gives energy to the bot and constantly keep the bot in right course. So automatically, it's going. So idea of computer is really cause and effect. A instance, b instance, not separate.

[18:03]

So computer knows very well between. So not much black box. So that's why computer becomes very smart. Very smart. Human beings, human mind is more smart. Smart. Much more smart. Because we know, a instance and b instance are exactly the same. No gap. This is called enlightenment. Enlightenment. If you pass through total function of this instance, so-called filter, then you really see clearly a instance, b instance simultaneously. You can see. The other day I mentioned if you practice with pure mind, full concentration, so-called dazen.

[19:06]

Let's see dazen in samadhi. If you do dazen in samadhi, perfect samadhi, you can see, you can see the two situations. You, you yourself, who created mass of thoughts and ideas and confusions on their end. Well, you don't know what it is. But you feel good. So you see the good samadhi. You can see the good samadhi. You can see the good concentration on their end. You can see the mass of thoughts, ideas. Okay? So a and a, a instance, b instance simultaneously, you can see. If you are, if you do dazen exactly in perfect samadhi, you can see clearly. So Dogen then says,

[20:06]

most of people, they're really confused by this, e, the word then. If you see confusions, you are tossed away by. So you have lots of doubt about dazen. On the other hand, if you see clear, very perfect samadhis in dazen, then you are attached to it. So whatever you see, both of them can be seen clearly, but you never touch it. Attached to it. All you can do is just pass through this filter. So concentrate from moment to moment. You pass through this moment. Next moment, you have to pass through this moment. Instance. This is dazen. Always, that's it. So called shikantaza, shikantaza. Then clearly you can see all of them.

[21:09]

Then you try, you shouldn't touch either one of them. So the more you practice going well, the more clearly you can see the stinky side. Stinky side of the self. Now how can you remove? You never remove. If you try to remove it, it leaves you in bewilderment. Confusion. So very naturally, you have to anyway take best care of dazen as it is. Dazen means just pass through. Yes. Full function of the mind. Instance. At that time, very naturally, thoughts, ideas drop out. So from the beginning to the end, you have to continue to practice this one. So that's why he says,

[22:11]

Dogen then mentions here, the cultivating practice. If you want to cultivate practice, and if you want to achieve enlightenment, you have to practice like this. Then at that time, arraying the self, self sees this, sees this. Such is the principle of self being time. So at that time, if you pass through constantly this full function of the instance, you can see the self in terms of a universe. And the universe in terms of the self. So both simultaneously. Stinky self, and not stinky self. Both. Then totally, your practice, emotion is continue to pass through this filter. That's your effort. Then very naturally, either one of them drops out,

[23:12]

drops out. But next moment, you can see. But if you continue to pass through, it drops out. Why? This is called enlightenment. Enlightenment is total manifestation of, what? Full function of the instance. That's it. That is called total dynamic watching. Let's think a day. Yeah.

[24:20]

In this book, the whole working. Abe Masao translated total dynamic watching. W-O-R-K. Zen master Engo Kokugan said, in life, the whole works appears. In death, the whole works appears. In life, the whole works appears. Whole works means total full function of instance. Just one emotion. That is called total dynamic watching. So no room to poke your head into it. That is whole works. So what is the life? Life is whole works. Total manifestation of whole works means when you live, just live. Means just pass through.

[25:21]

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

[26:23]

Black box means full function of the instance. But everyone pass through this. That is called full function. Total dynamic working. So, what is life? What is death? You should think about this. Also, lately, I think pretty often, how noisy human beings are. In whatever situation you belong. Peace work or peace movement or whatever. In the peace movement, we often make noise. Or in the world of politics, in the biology, whatever sciences, and also even the religions. How busy, how noisy we are. It's pretty difficult

[27:25]

to practice in peace and harmony with calm mind. Okay? So, how do we practice this continuation of passing through this full function of the moment? This is a Zazen. This is a Zazen. Shikantaza. So, if you read Zazen, explanation of Zazen, you don't understand it. But if you understand this, the meaning of, deep meaning of impermanence, so-called full function, passing through the full function of the instance, I think you can understand meaning of Shikantaza, how important it is. Why we have to continue to practice this from the beginning to end? Because we already have been tamed

[28:28]

by thinking, or seeing, understanding, always dualistically. If you understand, or seeing, hearing, dualistically, you always do with a desire. Greed, anger, ignorance. All miracles. That is self-misunderstanding according to Taratogus, the expression, so-called ignorance. So constantly we do that. So, you will really understand how important Shikantaza is. From the beginning to end, we have to start to, we have to begin, we have to begin to, anyway, train ourselves completely in a different way, which is completely opposite

[29:30]

to usual type, usual lifestyle, which you have had. That's why it's very difficult. You have to switch your attitude toward human life. That's pretty hard. That's why sitting, sitting, sitting is very hard for us. So, that's why Dogen Zenjimesen's Zazen, Buddhas and Tathagatas, as its own wondrous, their methods, which is, I want to say, which is Sufism, Bindoa. Dogen Zenjimesen's Bindoa,

[30:34]

Buddha, Tathagatas, all have wonderful methods, which is unexcelled and free from human agency, means unconditioned, superfluous, unsurpassed state of existence. You can say unconditioned. So, Buddha Tathagata has the wonderful methods. What is this wonderful method? Wonderful method is unsurpassed state of being. Unsurpassed. I look to somebody in Sanskrit. Somebody is something more than good or bad. Perfect good. Perfect good. That perfect good is

[31:37]

what? Dogen Zenjimesen here, when you go over the barrier, barrier is A instance, B instance. If you go over those barriers, so-called barrier of dualistic sense, A instance, B instance. That time, casting off the bondage, you are not affected by such segmented distinction. So, if your very wonderful method is just passing the full function of instance, this is completely beyond human agency, so-called unconditioned method. Now, what is it? This is completely you are not affected by any segmented distinction means you are not affected by

[32:39]

A instance, B instance. Exactly, you become free. This is called freedom. So-called bringing peace and harmony to the body and mind. Right now, I share. Then, the next I want to say, Zazen, meaning of Zazen in the King of Samadhi, Samadhis. Because if you read this, the articles, you don't understand what it means. So, I think now, if you listen to this, maybe you feel, you taste a little bit. To sit cross-legged is to make a leap straight away transcending the entire world

[33:39]

and find oneself exceedingly sublime within the corners of the Buddhas and Atheists. First, if you sit Zazen, immediately, to make a leap straight away, transcending the entire world and finding yourself exceedingly sublime within the corners of the Buddhas and Atheists. That is first. If you sit down, immediately, you can go beyond. The entire world, this world or the other world, or A and B instance, complete, you can go beyond because you just passed through. You are right in the middle of, in the full function of the, you know, instance. So you can go beyond. What is it?

[34:40]

At that time, you can find yourself, how sublime you are. What is that? Self is selfing. Okay? If you pass through this instance, you are, you are in it. Exactly. So you don't know what it is. So you can go beyond. Zen master says, Sawaki Roshi in Japan, he says, Zen is self becomes selfing and settle itself in the self. I didn't understand it because he didn't explain. Self is selfing and settles itself in the self.

[35:40]

Self is selfing. Selfing is selfing means you are you. You have to be you. You are you in it. At that time, you are you who completely settles yourself in self. Exactly. So that is called Zen, he said. But I didn't understand it because he didn't explain it. But exactly why you can settle yourself in the self is because you can go beyond into the world. A and B and C and H worlds. Then you can settle yourself in the self means you are acting. You are you are in within the Buddhas and ancestors so-called universe. That is pieces of intrinsic mind. So you can become bright pearl. Next

[36:43]

he said to sit across the leg is to tumble over the heads of heretics and devil religions and become the person within the Buddhas and the Patriots in most precinct. To sit across the leg is to tumble over the heads of the heretics and devil religions so I think whoever you are if you sit down you can

[41:17]

become Patriots in most precinct. Next he said to sit to tumble over the heads of the heretics and think you are of the Patriots in Next he said to sit across the leg is

[42:33]

to tumble of the heretics so I think whoever you are if you sit down you can become Patriots he said to sit leg is to tumble over the whoever you are if you sit across leg is to tumble to

[43:38]

tumble over the heretics in Next he say People say, you are not there, you are there, but if you are, you are in, who you are. So who feels, you are you are in? This is the answer. Who? People say, who proves my enlightenment, okay? When you enlighten teacher, okay, or you, who proves, I don't know, I cannot prove you. Let's think, that is your call. You spoke last night about intuition.

[44:44]

So when Jeff is ewing, is that, what did you refer to it? Well, it's something more than intuition. Yeah, but do you refer to something that is perceived in the dualistic or non-dual realm? Huh? Is, when I am I, he is he, whatever, is the reference to experience, if you will, or consciousness that's in a non-dualistic, transcendent moment? You are exactly going through non-dualistic world, okay, exactly. So you can experience, but when you experience, it is no longer non-dualistic, because it's only dualistic. Okay, because there is I and my object, the goal path, non-dualistic.

[45:47]

So non-dualistic is an all-day object, so it's no longer dualistic and non-dualistic. But real non-dualistic is, I don't know, that's why it says, Buddha, only Buddha knows. Buddha means, just for functionalism, that's it. Not knowing is most intimate. Hmm? Not knowing is most intimate. What? Not knowing is most intimate. Oh, intimate. Very intimate. Very close. Oneness. Immersion. Is this a kind of experience that happens once and remains forever, or is it something that... Missed. Is it something that you might have a little taste of, and then it goes away?

[46:59]

Taste it again, maybe for a little bit longer. How do you know it's there? It doesn't matter. Well, whatever. Well, of course you can taste it. But sometimes you cannot taste it. Sometimes you can taste bitter. According to your five senses. So, many ways. But basically, beyond the five senses, anyway, just passing through, constantly. So, who knows? Who knows is, now, who knows, but there is a subjectivity there. Okay? Exactly. But if you become... If subjectivity becomes subjectivity perfectly, we don't know what is subjectivity. That's why, in the concentration, if you really jump into the ocean and swim perfectly, 100% perfectly, you don't know who you are. Just swim. Emotions. Emotions. Okay? But our consciousness is always separated.

[48:02]

That dichotomizes both, you know. Saber, ocean. I'm sorry that I laughed. Because it, to me, is that if you experience that and you want it so much again, but it just never comes back. All you can do is just... Because it's never the same instant. And you have to... This instant is different from that moment when you had that taste. Therefore, I still have to pay attention to this instant. And merge into that instant to be myself. Therefore... So, if you... It seems to be simple, okay? But it's very rich. That practice has lots of meaning here.

[49:07]

That's why there are many practices coming up. You know, you have to practice your egolessness, etc. And also, there are many beings come into this moment and support your life. So this is a moment, instant. So instant expands into every direction of the universe. That's why if you continue to maintain this practice, clearly you can see the paramount picture of the universe. As a Buddha, as one. I'm going to check something up with you. I think you said yesterday, as you said just now, that's why from the instant it's possible to understand the nature of wisdom and compassion. I may start with some idea in my mind of what wisdom and compassion are,

[50:09]

but that's inherently dualistic. The right perception comes out of that being in the center of the filter, for instance. But dualistic, that understanding, idea, wisdom and compassion is also important. But dualistically, it's important. But it is not good enough. So that's why wisdom is. Wisdom is not to give you, is not to cheat you.

[50:41]

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