You can't see the inside of the buddha clearly. It's stuck in the sky. It's a hazard. The buddha, no shimisen. There is no shimisen. It's not just the body that doesn't move. It's not just the mind that doesn't move. It's not just the body. It's not just the body that doesn't move. That's why we have to explain it in detail to the patient. You have to apply it to your own body.

[01:06]

You have to think of the good and the bad. You have to observe [...] the good and the bad. You have to I did some research. [...] I did some research Ozanmai is the king of Zanmai.

[02:13]

Ozanmai is the king of Zanmai. [...] If you don't destroy the Banshee, and if you don't destroy the Myo-Shin-Sen, and if you don't destroy the Banshee, and if you don't destroy the Myo-Shin-Sen, [...] and if you don't destroy the My I don't want you to miss such an important place.

[03:20]

You have to be absorbed in yourself and not pay attention to others. If you don't have that feeling, you won't progress no matter how many steps you take. You don't know what your own state is. You're just sitting there looking for an answer. That's not a state. If the word Zanmai is omitted, it is not Zazen. Zazen is minus of Zanmai. It is zero. What is Zanmai? Zanmai is banjo. It is written that Zanmai has 108. I can't count 108. But the king of all Zanmai is O-Zanmai.

[04:49]

What is O-Zanmai? Zazen. What is Zazen? Butchiken. What is Butchiken? Zomoto Enzu. So you have to take good care of your own zazen. You have to practice zazen that doesn't make you tired. Dogen's practice is Shikantaza.

[05:51]

Dogen's practice is based on the principle of Shikantaza. Shikantaza, easy as it may be, is not... is... difficult to understand the contents of Shikantaza. In other words, what it means. What is... what Shikantaza is like. Shikantaza is... Shikantaza means to settle oneself in the practice of Zazen through and through.

[07:29]

with all-heartness. Shikan means through and through or all-heartedness. Taza is through yourself. throw yourself away into the practice of Zazen. Pat means serve. The literal meaning is to beat. In this case, to beat means to throw away. The is to sit. At this point, Shikantaza means

[08:47]

to throw yourself away into the practice of Zazen with all hardness. This is Shikamitada. In Ganza Zenki, Dogen says, don't think the Don't think the idea of good and bad. The ideas of good and of bad. Throw away everything. throw away everything and not think of both the ideas of the either ideas not think of the ideas of good and bad.

[10:18]

Briefly speaking, Shikantaza is absolutely to eliminate everything and settle on yourself. Like the dignity of mountains, Dogen says also Shikantaza, Shikantaza is, Zazen is, king of Samari, O-Zammari.

[11:32]

Japanese O is king, Zammari is Samari. Zazen is the king of Somalia. Not one of his soldiers of Somalia. Zazen is the king of Somalia. Even though there are many kinds of Somalia. Zazen, based on the king of Samadhi, is to eliminate everything and settle on the Self, like a mountain. Otherwise, your Zazen is not real Zazen.

[12:50]

If you cannot eliminate everything and settle on the Self, like a big mountain, And also, what is the King of Samadhi? The King of Samadhi is the Buddha's viewpoint. The King of Samadhi is Buddha's wisdom. The wisdom of Buddha.

[14:02]

Buddha's wisdom. What is Buddha's wisdom? Buddha's wisdom means Everything pervades into the universe. If you do that, Your zazen must be right in the midst of the king of Somalia.

[15:13]

At that time, your zazen is called Shikantaza. You should check up your zazen moment after moment. whether your zazen is a fit of shikan taza or not. Don't forget to examine your zazen.

[16:26]

otherwise your zazen is always cooked. Buddha's practice goes first. Our practice goes. We say our practice is bad.

[17:57]

It is actually Buddha's practice. We should know this point. This is the key point of our practice. I don't know how many people want to practice Zazen, but

[19:02]

As long as their practice is involved in personal practice, it is not true practice. If we practice selfish, personal practice, it means that we are accumulating our karma more and more

[20:10]

instead of releasing our previous karma. Because of many virtues, things you accumulated in previous life. You are right here and practicing under TATSUGAMI ROSHI, in spite of its difficult situation,

[21:42]

Tatsuga Miroshi is here. Again, when Buddha's practice goes fast, real practice will be ours. The more you know what is practice, the greater your practice will become.

[22:58]

We must be very, very grateful to join this practice day by day, moment after moment, solely to disturb You have practice. I don't know what the priest said to my daughter, so I went to see her.

[25:04]

I went in at night and was visited by the priest. I told him what happened before that, and I went out again. At that time, I heard a bang, [...] bang. I don't know what to say. [...] I don't make it easy. I'm saying it's easy. I'm saying it's [...] easy. I'm saying it's easy.

[26:06]

I'm saying it's easy. [...] It means that he should have known more. Kanko, Kanko-no. What is important to say. In that word, the line was established. This wonderful connection. Here, once again, it is said that You should stop using such harsh words. [...]

[27:07]

You should stop using such harsh words. [...] You understand, don't you? That's one of the proven words, isn't it? That's [...] one of the proven words, isn't it? That In the end, what you're saying in Nagawa is that monkeys are rolling on the ground and playing. It doesn't make sense. Monkeys are rolling on the ground and playing. Why is that? It's not like that. [...]

[28:09]

It's not like that. [...] It's Humans are living in reality. There is no reason for them to be alive. They are living in reality. There should be no gap. It's a blind man who makes a gap and thinks it's over when he sees himself. [...] It's a blind man who There is a saying that if you are enlightened, you will be the same as before you were enlightened. It's the same, but the way you see it is different. The way you feel it is different. The way you see it is different. The sense of seeing what you saw before you were enlightened and the way you see what you saw after you were enlightened, even if you see the same thing,

[29:14]

The sense is completely different. It's different. I can say it clearly. So, in the case of Satori, it's the same. If you look at Satori, it's the same as Satoran. It's not that the shape has changed. There are four eyes, but there are no ears. It's the same as before, but it's different if you realize it before you realize it. So, this is just an example. I think you'll understand if you think about it like this. Even if you look at the same thing, Let's think back to our childhood. In my temple, there are 26 large Buddha statues. The first time I entered the temple, there was a priest named Honda.

[30:19]

He was born in my village. If you go to your parents' house, you will be able to go to your parents' house. That's because when you go to your parents' house, you will be able to see the big Buddha statue in your house. The big Buddha statue in Nijo-ryokusha is very impressive. So, if you go to your parents' house, you will be able to go to your parents' house. And you will be able to see the big Buddha statue. At that time, The reason why I thought it was a good idea was that when I went to elementary school, I thought it was a lot bigger than I thought it was. I thought it was smaller than I thought it was.

[31:21]

I heard that and I didn't say anything, but I thought so. That's the way it is. The same people are looking at the same thing at the same place. However, due to the difference in age, due to the difference in knowledge, when you are young, you have a very different feeling from the big Buddha you worship when you become a mountain god. Even if you look at it from the size of the object, you can't see it big just because your eyes are over there. The impression of being big as if it were small becomes thin. It's not too small. [...]

[32:21]

It's not too small. [...] It's So even if you see the same thing, the same person sees the same thing in the same place. Depending on the age, there is a difference in the sense of that thing. That's just an example. It's the same as that. When you realize it, before you realize it, it's the same form, and it doesn't change a bit. It doesn't change, but the sense is very different. That's how it is. So, to practice Zazen, to open one's eyes, is the fundamental condition. The principle of Zazen is to reveal one's true self. To reveal one's true self is the essence of Zazen.

[33:24]

Imagata mono i uru koto nakare. Kore ijou nanimo omae ni iu koto wa nai. [...] Kore ijou nanimo omae ni iu koto wa nai. Kore ijou nanimo omae ni iu koto wa nai. Kore ijou nanimo omae ni iu koto wa nai. Kore ijou nanimo omae ni iu koto wa That's why we meet each other. So, let's move on. Next, I'd like to read a comment from Domen Genji-sama. Buddhism is the essence of the five precepts. Keiko. Keiko means the four precepts. Keiko. It's been a long time since I've been told that I'm sick.

[34:42]

When I was hit by the blow of a bow, I was in a state of panic. Now, I can't do anything about it. I can't do anything about it. There is no one who can compare to him. Therefore, Buddha Shakyamuni is a very excellent person. I am always asked this question, but Buddha Shakyamuni is a person who is very revered as a Zen master of the Tozai. He was the best disciple of Gozo Houen-genji. He was the best disciple of Gozo Houen-genji.

[35:43]

He was the best disciple of Gozo Houen-genji. [...] If you want to become a good person, or a good woman, you have to be born into a good family. If you want to become a good person, or a good woman, you have to be born into a good family. If you want to become a good person, or a good woman, you have to be born into a good family. If you want to become a good person, or a good woman, you have to be born into a good family. That's how it is. This is how it is. That's how it is. That's how it is.

[36:44]

That's how it is. [...] That's It is a very revered way of life. The young master of the Sobu-ryo became the son of this Roku-jin, and the Dai was established. I always say this, but Shigno is always with you, whether you are sleeping, waking up, working, or eating. We don't have time to leave the stage of training. However, if we don't have that perspective, we can't invent the earth. If there was a space, the wind would come in from the hole in the crater, and the radiation would spread.

[37:49]

No matter how much you inflate it, it won't inflate. If you can't put it in, it will be crushed. If you don't have a hole, the more you blow, the more it will swell. If it swells, you can break it with a hammer. I'm waiting for it to break. [...] We do Zazen in order to break the karma and to speed up the karma. In order to speed up the karma, we do Zazen continuously. That's why, as I always say, we have to do Zazen correctly.

[38:52]

You can't just sit there and do nothing. If you're going to do healing, you have to do it in your own time. You can't just sit there and do nothing. You can't just sit there and do nothing. You have to do healing where you're supposed to do it in your own time. Just like that, we do Zazen to discover the importance of it. If you say something like that, it's like you're being pushed into a grave. It's [...] like you're being pushed into So, of course, you need to negotiate, but you can't do that until you get hungry.

[40:15]

If you don't get hungry, you can't say, I can't eat because I'm hungry. You have to taste what it's like to be hungry. So, in other words, this kind of place is the place of Dogen Zen. According to the law, it is a crime to hasten a relationship, and according to the law, it is a crime to hasten a relationship. This is the virtue of the Dōmen Genjutsu Dazen. Without being caught by anyone, you keep accumulating, [...] Well, it's not a big deal. Right? For example, what is Nenmon Tensei?

[41:16]

Right? The Great Sage Ichiban. He was beaten up by a slipper. According to the rules, according to the adults, it's nothing. It's not nothing. If you sit down and laugh, what kind of person are you? The Great Sage Hatsumi. Right? I thought I could invite him if the level went up. If you think you have to read a book, you're just getting further and further away. It's the same as running to the west to go to the east. You don't quite understand that. What do you think is so great about reading a book? What do you think is so great about reading a book? If you don't understand it, you don't understand it. By doing so, your body, your appearance, your life, and your existence have become tangible. Because you can actually bring out your life, your true self, your true nature, as soon as possible, [...] as soon as possible.

[42:29]

It is very hard to believe that such a great person became a dog in such a great place. It is the fate of the most delicate part. It seems that there was also a Bakuman, but in the end he was not a Bakuman. When I was in the 7th grade, my teacher told me that there is no right hand from the left hand. But I couldn't open my eyes. I couldn't open my eyes. It was the first time I understood Darumani Sanji. When I reached the limit, I stopped. Who is the one who breaks through the point where I stopped? I stopped here. Butsugen Zenji visited Chikuan Shike's room at night without any notice in advance and asked again

[44:40]

same question of Chikwan Shikei Zenji. That question was what should I do? What should I do when there is nobody whom I am about to compete with. But at that time, Butsugen Zenji said, kan kago, literally meaning the futile talk. Plainly speaking, it means that Butgen Zenji wanted to tell his disciples, Chikuwa and Shike, what the humbling, humbling, what the humbling you walk, you are walking

[46:09]

In other words, what are you grumbling at? You haven't yet, you haven't yet understood the answer to the question which you asked, you have asked, you had asked. Don't take... Don't take waste time to concentrate such a things. Then the last, the Butsugen Zenji said, I have nothing more to say to you. I have nothing more to say to you means if your eyes open it is not true that you can understand you can understand the

[47:40]

the questions which he had asked. What Chikuwa and Shikei didn't understand was it is as if a monkey concentrated on rolling. as something like a ball.

[48:45]

Life is going on constantly without any room to be inserted into anything. Life is constantly going on without ceasing. Hmm. Chikwan Shike asked the same question of Butsugen Zenji before he had attained enlightenment, after he attained enlightenment.

[50:34]

There is nothing but the presence of just the same question before and after he attains enlightenment. As mentioned before, the question is, what should I do when there is nobody with whom I am about to compete with? In other words, simply speaking, what should I do in the domain of the absolute?

[51:41]

Chikuwa and Shike ask the same things before and after. And Butsugen says, I have nothing more to say to you. It means the question itself is to make you to make a Shikezenji, Chikuwa and Shike. are going around, around repeatedly in the same place as if a monkey concentrated on rolling something like a ball To have a question is to make some room to insert into your life.

[53:29]

Life itself as mentioned before is going on constantly without inserting anything at all insert anything into into it into the stream of life from this point Everything is completely alike, completely alike in its inherent quality.

[54:36]

before you attain enlightenment or after you attain enlightenment. But there are different things. But there are different things. which makes you have a different viewpoint before and after enlightenment. For instance, there is a very big Buddha statue of 2600 high.

[56:04]

I don't know how much, how much high, how much, how tall, how tall it is. 2600 means that The same high as that of two mats. A Nijo Rokushoku is the same high as three mats, that of three mats. It's a very huge Buddha statue at my temple. There was the Reverend Kizang Honda who took charge of the post of cunning in A.H.

[57:12]

Monastery. who was born in the same village as my temple is located. At the place where my temple is located. Then sometimes, whenever he went back to his native home, native country, he made it a rule to have visited my temple without fail. One day he said to me that Buddha statue was

[58:27]

excuse me, when I was when I was the grade school child he thought that Buddha statue was completely huge but when he visited My temple, after he's grown up, he thought the Buddha statue is smaller than that when he had seen it at the age of

[59:45]

at his childhood. Then he asked me, did you fix something on the Buddha statue? because for me this Buddha statue is smaller at present than at his childhood. In this respect, with the proceeding of age, it leads you to have

[61:10]

a different viewpoint wherever you see whenever you see the Buddha statue at my temple in his childhood The Buddha statue, he saw Buddha statue becoming small, becoming huge. But after he's grown up, Of course, the appearance of the Buddha statue seems to be smaller, but the contents of the Buddha statue is getting bigger with the proceeding of age.

[62:34]

Then, as mentioned before, everything is completely the same before and after the attainment of enlightenment. But differences depend on contents of your experience whether your eyes is open or not through this experience whether your eyes is open or not you will have a different viewpoint in life in in world in the world then the purpose of Zazen is to make you open your eyes to open your eyes which means

[64:15]

to reveal the nature of the self. This is the purpose of Zazen. Next is the commentary given by Dogen upon this story. Butsugen was one of the greatest Hoen's disciples. I think that it was a great opportunity for Chikuwa and Shikei Zenji partaking of the spirit of Zen Buddhism. Patriarchs had followed to have undertaking the responsibility of Ino.

[65:18]

This is the Zen master what is now called Kozan. He had a great reputation for explaining or criticizing the sayings and doings of enlightened Zen men. There was no man, no one, no one comparable to Chikwan Shikei Zenji. The Butsugen was a very an excellent disciple of Hoen Zenji who was the abbot of the temple which is called Mount Goso.

[66:27]

As Doin Zenji says, I think that it was a great opportunity for Chikuwa Nishike The taking of the spirit of the Dharma Patriarchs had followed to have undertaken the responsibility of Ino. This is the Zen master what is now called Kozan. He had a great reputation for explaining or criticizing the sayings and doings of enlightened Zen men. There was no man, no one, no one comparable to Chikkun Shikezenji. The Butsuken was a very excellent disciple of Hoen Zenji who was the abbot of the temple which is called Mount Goso.

[68:00]

As Dogen Zenji says, I think that it was a great opportunity for Chikuwa Nishike, taking over the spirit of the Dharma Patriarchs had followed, to have undertaken the responsibility of Ino. For Dogen Zenji, how great, how great this opportunity when the Tikuanshike and Butsugen Zenji encountered is because a great man encountered a great man who have been bound to and taken the responsibility of the inner.

[69:20]

So, Dogen Zenji admires this opportunity saying how valuable it is. The Great Zen Master, Tsukuan Shike, practiced very hard and the Great Zen Master, which was called Butsuken Zenji. There is no room, no gap between the two. Even there is nowhere, even though no wind.

[70:15]

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