A monk asked Hyakujo, is there some special thing happened, happened in this temple? Hyakujo said, I have been sitting on this mount, and monk respectfully bowed to Hyakujo. Hyakujo then gave him a big slap. This morning, I talked about nonsense, everyday mind, it stopped.

[01:58]

And this evening, I am talking about something special. If you understand what is something, something special, and what is something common, please come and discuss with me on this point. Kuchu Ippenseki, what is the meaning of this in everyday life?

[03:20]

Kuchu Ippenseki, something special, or something common. If you hang up those ideas, those are nothing but a stone hanged up in the air. Do you understand it? What is the practice without being hanged by anything? Thank you very much.

[04:37]

With that answer, it is the best answer. Dojo Roshi, although you can only clarify an outline, and we can only hear what we realize, please say something about echo. Echo? Echo. The sutra we recite after. The phenomenon. Phenomenon? Phenomenon. Phenomenon?

[05:42]

Echo in Chinese? No, not echo the master, but the phenomenon of an echo. Oh, echo. Everything is echo of your mind, of your activity. Thank you very much. Dojo Roshi, how can being in Sashin be practicing the Middle Way? Middle Way? Ah. When you forget all about the Middle Way, there you have Middle Way. Dojo Roshi, you are you, and I am me,

[07:08]

and you are not you, and I am not me, and the river keeps moving by. Where is the medicine for this sorrow? Medicine. The going river, and the evanescence of life, or ingraspable things, is itself medicine. Sometimes it looks like poison, but actually, those are only medicines we should take. Dojo Roshi,

[08:20]

why does man's work bring so little merit? Maybe no merit, but when you realize that there is no merit, that is great merit. All the merit accumulated by all the people, it's your merit. So, that is why the merit is not yours, and actually, at the same time, your merit.

[09:23]

So, when you forget all about you or others, the merit will be great. Thank you very much. Dojo Roshi, the President of the United States will come to Tassajara and say the Earth and the Sun were on a collision course. And ask us what we could do. Some of us might say that we could not change what has already collided in this man's imagination. Actually, the least we could do would be to tell him no moon, no sun, and show him a wonderful garden. No moon or no sun,

[10:40]

but the sun is the sun, the moon is the moon, the sun, the moon, when moon is really moon, there will not be any collision. There is no need for the moon to be a sun or a trespass. Thank you very much. Dojo Roshi, the will of Dharma turns in our life in many ways. We go from sickness to health,

[11:43]

to sickness again, to health. Should we try to master this Dharma? What is its nature? Will of Dharma. When it is turning, means to master it. Because it is always turning, it is difficult to tell how it turns in detail. Only when we allow it to turn, we can keep up with the turning,

[12:44]

we can master it. Actually, but actually, we are turning with it. We are actually part of it. Where? In this way, we should master where, without trying to master it. Thank you very much. Dojo Roshi, if desires are inexhaustible, how may we put an end to them? Inexhaustible? To put an end to it, does not mean

[13:45]

to annihilate it. When you do not try to put an end to it, when you don't, it is acceptable. You put an end to it. Desire is not, evil desire is not evil. Very good. Because you think, you treat evil in a wrong way. You try to stop it, change it to evil, and it will be a disturbance of our practice. Is this how we can vow to put an end to desires without expressing another desire? Sure. We should,

[15:05]

we should know the nature of the desires before we try to stop it or control it. To know what is evil nature is to know, to stop evil desires. When you have no idea of evil, evil desire is not evil desire anymore. That is how you stop it. Thank you very much. Dr. Roshi, for my practice, I believe that the hardest and deepest teaching of Buddhism for all men is to know

[16:16]

not to be attached to anything Can you explain why this is so? Not to attach to anything. We say, why you ask this question is, it is impossible not to attach to anything. So it means that in your mind you have the idea of attachment and detachment. But true non-attachment means to get free from the idea of attachment or detachment. Knowing that attachment and detachment is

[17:17]

two sides of one reality. Thank you very much. Dr. Roshi, how are we to know how to behave when a strong dualistic situation arises in our life and seems as though we can only take one of two paths? Don't hesitate to take one just one choice. Don't think

[18:24]

which is good or bad. When you do not think about it you will intuitively know which way to go and which is better. Thank you very much. Dr. Roshi, what can we do about the fear that causes small mind or limited mind? Fear looks like something

[19:28]

which will cover your entire being. But if you await if you watch it watch the fear watch yourself that will not be any more fear. Whatever it is it is necessary to break it as your modak. It is necessary to drive you fear. Thank you very much. Attack your enemy

[20:31]

by his horse. Thank you. Dr. Roshi love is love and hate is hate and love is empty and hate is empty. There you will have a great sorrow or loneliness loneliness of emptiness

[21:34]

until you get accustomed to this experience you cannot get out of trouble or fear whatever it is. When you can remain still with some composure in pitch dark you will have deep true composure. Thank you very much. Dr. Roshi

[22:45]

Big mind and small mind are equally without size. The Buddhist practice is no practice. Can it be that is there any practice which is not Buddhist practice? When you involved in theoristic idea in your practice that is non-Buddhist practice there is no alternative alternative way

[23:47]

for us. It means to sit alone on the top of mountain whatever happens in the mountain that is part of your practice to sit on the mountain means to be a boss of the mountain that is

[24:48]

our practice and try to climb up to the top of the mountain is not our practice. So you can say various practice is nothing but the Buddhist practice because we are boss of the mountain but for the people who are trying to climb up to the top of the mountain there may be various way to the mountain but

[25:51]

we must not forget that we are center of the universe and sitting in the center of the universe or top of the mountain Thank you very much Dr. Roshi you have taught us that everything changes and that we can rely on nothing from one day to the next then we cannot be sure of a place to practice or a teacher

[26:54]

if this is so how can we continue our practice forever wherever you go you will find your teacher the eyes you have right now as long as you have your eyes as long as you have ears to listen to you saw Doenjang the color of the mountains and sound of the rivers Sakyong Buddha but you should be grateful for your teacher because he

[27:58]

gave you he opened up your eyes and ears to see and to listen then your teacher is always with you and you can continue your practice forever Thank you very much Dr. Roshi how can I behave with my usual mind when my house is on fire your house excuse me it's on fire

[29:00]

on fire on fire why don't you get out of it give up your house you will find a good new house thank you Dr. Roshi one step forward one step back how can I go where I don't want to go hmm when

[30:00]

you don't want to go there is no other way to stop there and while you are stopping you should make your wall make your seat well to stay but it's alright thank you very much this is continued on the other side of the tape turn the tape now Dr. Roshi my service refers to the third wall has anything special been given or anything particular been received is it possible to give and take I couldn't find something

[31:01]

if I serve you something in your third wall do you receive anything special do I give anything special or do I give something common is it possible for is it possible for people to help each other really I couldn't find the first sentence of the tape if I serve you something yeah, you serve me something at mealtime at mealtime in third wall at mealtime in third wall Dr. Roshi my service refers

[32:02]

to the third wall has anything special been given or anything particular been received is it possible to give and take I couldn't find something if I serve you something in your third wall do you receive anything special do I give anything special or do I give something common is it possible for is it possible for people to help each other really I couldn't find the first sentence of the tape if I serve you something yeah, you serve me something at mealtime in third wall what has transpired between us between us

[33:06]

hmm I feel as if entire in your entire being what what what have to be nothing to nothing anymore further Dr. Roshi, this mind has no real questions, why is this?

[34:22]

No questions, and without any questions, we are practicing our way, that is through practice. Don't worry about having no questions. Thank you very much.

[35:28]

Dr. Roshi, is enlightenment always changing? It is, it will change always, but you will not be, if you are enlightened, you will not be bothered by its change. Dr. Roshi, at the end of your lectures you always ask us if we understand, what does understand mean?

[36:39]

Did you understand? Did you accept it? Actually, what I mean is, did you accept it? Good, good. Dr. Roshi, question beyond word, word beyond question.

[37:46]

Questions, when you make improvement, you have questions. So, when you are improving yourself constantly, that question is more important. So, that is question beyond word, word beyond question. Even though you are making questions, you know there is no other way to improve yourself.

[39:10]

But, you need some help or encouragement, so we discuss something between us. But actually, the only way is to improve ourselves by ourselves. When you understand this point, your question is something more than word, and your word is something more than the question you have. In this way, you should arm yourself, and that is strength.

[40:15]

Expressing by words, how you feel, and try to know something, what you feel. Over and over, you arm yourself. Then, to continue this kind of practice is our way. Thank you very much. Dr. Roshi, I am drowning in the great ocean.

[41:19]

Will I wake up and discover this is a dream? I can't describe it. I can't describe it. Which do you prefer? To be drowned in the ocean or safe on the land? To be safe on the land, which is better? Which do you like better? I don't know.

[42:23]

I don't know. It is very difficult to decide. If so, you should prefer to stay in bottomless ocean with some difficulty, because you have more possibilities. If you are on the land, in this way, there is not much hope to have some chance to struggle. It is very good. You feel much better. Even if you have fear, soon you will get it. You will manage it.

[43:23]

Thank you very much. Dr. Roshi, there is nothing to attain, and yet every morning we chant and we vow to attain it. There is enlightenment within me, and yet I can't tap its resources. I can't make any use of it. When you speak, I think I understand and I accept what you say, but when you are speaking, I reject everything you say. I don't understand how somehow I can explain the truth myself. I don't know what to believe and what not to believe and what to accept and what not to accept. I don't try to accept things, but you should. Don't think I am talking to you.

[44:37]

Instead of you, I am talking, discussing something. That's all. Because you think I am talking about something to you, you cannot accept. Sorry? I am talking. What I am talking is how you feel, how you think. Sorry, I am talking, actually. Your weak point is, you know, Sorry. You are trying to understand it, or you are, in short, you are like a big baby.

[45:46]

That is your weak point. So you should walk by your own, walk by your own feet. My teacher. You are a teacher, you say, but actually I am your friend. I cannot do anything with you. Tell her the truth, you know, or I will treat you in this way. Thank you very much. Thank you. Dr. Roshi, sharing this dream, feeling it within, tearful, what does it mean?

[46:56]

Thank you. Because this kind of feeling of practice is quite new to you, more and more, you will feel deep joy in your practice. It does not mean your practice is wrong, or your attainment is nothing. Sorry. But the way you feel, if the way you feel is that way, with fear, that is because, it is, that is because your experience is quite unfamiliar to you.

[48:05]

So, so, so, you get accustomed to this practice more. Thank you. Dr. Roshi, I will be mine, no question. No question? I hope you can continue your practice in that way.

[49:07]

If you have problems, you should think more, when you have problems. Right now you are going on a big freeway, very good. Thank you. Dr. Roshi, I have been your teacher, I feel that you have nothing to teach, but you stay in this world, and suffer all the while, and I would like to ask you why, because it is a foolish question. I think that you just sit and wait for us, to hear a cup of water, to hear a cup of water, and wait for us, and I would like to thank you.

[50:16]

I don't want to be your teacher, you know, in its usual sense, because with your idea of teacher, you cannot find your teacher in its true sense. That is why I say, I am not your teacher, always. All right. But we are actually practicing with you. That is my responsibility. Thank you. Dr. Roshi, if you and me and everyone here, and everything around us is empty,

[51:29]

can we see form in its change? Emptiness? Emptiness. Because we are chaotic, we say emptiness. Emptiness. Because nothing is, nothing stays in its own home, because everything is changed. But usually, when I say you or I, we have already some idea which does not change. That kind of idea is empty. But if we understand everything in the state of change, that is true understanding.

[52:34]

But change can't be form? Change, yes. Change, moment after moment, it changes. But even for fire, you can see some form. You can observe things in its particular form. That is form. But it exists in smallest particle of time. Next particle of time, it will be some other thing. But on each moment, it exists. That is also form. So form is empty. Emptiness is form. Thank you.

[53:55]

Dr. Roshi, I have a question. Thank you. Next. Dr. Roshi, how is it that big mind can hide so well? Because it is too big. Thank you. Or because you are too near, thank you. Thank you.

[54:56]

The tape is turned here. Emptiness is form. Form is emptiness. In its own form. You know, Babu is Babu. But it does not exist. As a bamboo shoot, you know, always, it is growing. Emptiness, we say, but some concrete idea of bamboo shoot is empty. Thank you very much. Thank you.

[56:10]

Dr. Roshi, no words, without tongue, you will be here without ears. Yes. You should hear without ears. It means... You shouldn't stick to my words. You should accept it with your whole body and with your whole practice. In your Zazen, you should accept. You should hear my lecture, what I say. Like you hear some part, you sing in your Zazen.

[57:13]

You are blessed. Then you are not. Hearing my words just by ear, by your ears, by your practice. Nothing happens to you. Even though you hear something, that is part of practice. So, nothing happens beside your practice. Because that is how you hear my talk without your ears. Thank you very much.

[58:17]

Thank you. Dr. Roshi, the bodhisattva as well, how to understand it, to follow it? It is not possible, it looks like so. But possible or not is not our point. We should continue our practice without being involved in the possibility or impossibility.

[59:22]

Because we should do it. We should continue our way. That's all. That is bodhisattva's way. In other words, our practice is based on our inmost nature. As we are human beings, unsensitive. And son or daughter of Buddha, we should study bodhisattva's path. Thank you.

[60:26]

Dr. Roshi, if you have a finger, you can point. If you have a voice, you can growl. Yes. Thank you. But... Until I feel I have voice or finger, I cannot use it. Do you understand? When I want it, I may use it. But when I don't have it, I cannot use it.

[61:33]

Thank you very much. Thank you. Dr. Roshi, how is a person with no self-perception aware of himself as being a person with no self-perception? No self-perception. Perception means idea. No self-perception. No idea of self means. And who is aware of being a person with no self-perception? Oh, here again, no does not mean, you know, opposite of. It is not just negation.

[62:44]

It is strong affirmation. No. Usually, no is opposite of yes. Affirmation. But in this case, no, like here, like this, is no. When you say, when you are making this piece, yes or no.

[63:19]

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