For instance, if you are sick, have this, from here to here if you are sick, in monastery even though you are big, if you got a head, if you are three, if you are three in bed, in neighbor's domain, you will be scalded. So, you must be careful about where you sit, and it is difficult to know your back, but

[01:27]

here is wood, like this, this wood is for prayer, so you should not step on this wood, that part. But this is not wide enough, so we have to add 5 or 6 inches more, like that, so it can't be helped. But we should not step on that wood part, wooden part. And of course, you cannot cross here, when you want to come to this side, you have to go around.

[02:49]

And in A.H., when you pass that part, you should bow, but here it may be too difficult, because so many people are here, so there may not be no need to bow there. In front of, when you pass, in front of Buddha, you have to pass that part. And in monastery, there are offices, the temple master will be there, that corner is for the seat of temple master. And there is another, Godo, and Sedo, and Tanto, three officials are there.

[04:02]

So, when you pass, three officers' seat, you have to bow, but this way. And here, when you pass here, because there is a cataclysm here, so you have to bow. And that, I am here, so I don't know you, bow, that corner, nobody. So, there is, and other officers are out of Zendo, they are sitting out of Zendo.

[05:09]

So, but officers in Zendo are Godo, Tanto, Sedo, and temple master. There are four corners, and on each corner, in each corner, there are officers. Hmm? Anytime. No, even though he is not here, you should bow. We call it pure rules, you know, pure rules means it is not dualistic rules.

[06:17]

Pure rules means absolute rules, and there is no rule to, it is not a matter to obey or not to obey. You have to just do, as you practice Zazen, you just sit and practice Zazen. This idea is very important. We deprive, we take, we take everything. Every discrimination and every function of your mind is not there when you practice something.

[07:21]

That is pure practice. Or else, all what you do will be just dualistic. This way maybe is very difficult to apply in your everyday life, but if you have this attitude in your inmost, heart, you can do anything, and you will be free from duality of the world. Because you have no this idea, you are not free from dualistic world.

[08:26]

Those are called pure rules. Not dualistic rules, just good or bad, convenient or inconvenient, it is out of question. So, when we decide some rules, it is important to know whether it is possible to practice it or not. So, the rules should be decided little by little. Or else, we cannot force anything, so the rules will be created by yourselves.

[09:41]

But once you decide some rules, we should obey completely until we change the rules. The important thing is how to obey your rules. We should obey the rules once when it is decided. Without any discrimination, good or bad is out of question. In this way, you will have the pure mind. The way to study pure mind is through practice. That is only one way.

[10:49]

Because our inmost nature wants some medium. Without medium, it is impossible to get contact with the pure mind or your inmost request. Without something, without some means, it is impossible to express your inmost nature. So, your everyday life is also the expression of the inmost nature. But our everyday life is too dualistic. So, in everyday life, it is almost impossible to study what is inmost nature.

[11:58]

Only in zendo, it is possible to study what is inmost nature. That is why we have zendo. And if you understand, if you get accustomed to this kind of life, you can apply this way in your everyday life. So that you may not be bothered by duality of the world. But this is maybe pretty difficult. In duality, actually, there is oneness.

[13:05]

Oneness will be expressed by duality. Duality and oneness is actually one, but in zendo, it is one. But in your everyday life, duality and duality is one. No oneness is there. In its true sense, duality and duality is one, and one and one is one. This formula is very important, but in our sense, but in the usual sense, duality is duality. It means nothing. It is just confusion.

[14:07]

Form is emptiness. Emptiness is form. Form is form. Emptiness is emptiness. This formula will be understood in zendo. But in your everyday life, it doesn't make any sense. In everyday life, we will give the interpretation to those four forms in your worldly sense or dualistic sense. Zendo

[15:26]

You are all practicing in America someday. But when you decide to reach there, you have to be very careful. The rules should not be too strict. It should be observed quite easily. And it should be strict enough or loose enough to have authority. Once you decide the rule, it has absolute authority. Everyone should obey.

[16:35]

So when you decide it, you have to be very careful. There is no exception. So if it is too strict, you will fail. And if it is too loose, it will not work. In this way, I think, our tradition was built up in this way. And spirit will be followed. Understanding should be followed. But that understanding, I don't mean the mental understanding or logical understanding.

[17:44]

There must be some good feeling in observing it. Not even feeling, but the understanding should be pure understanding. That is why our monastic life is to establish. It is not a matter of the building. It is a matter of spirit and matter of the person who can be responsible for that.

[18:48]

Now he came back and he ate his food, his meal from this bowl. So we do not put anything but rice in this bowl. Strictly speaking, it is so. So in this case, as old monks in Japan do, it was better to break your eggs and put it in a small bowl and put rice from this bowl. You know, like this. And we should eat from this bowl. I didn't explain it, so that is my fault.

[20:10]

In such case, when someone makes mistake, he should bow to Buddha and to the man who is responsible for the kitchen. This is my fault. Not only this kitchen, but also various rooms where the officers and someone who is responsible for the room, we have to bow three times with incense. It takes time. If it is day6, it will take. You will spend all morning. Almost always, he does not know what he did.

[21:17]

If someone calls, no, he will not act. He made some mistake. So, I should bow to Buddha and to the kitchen, to the reverend Katanji and Jinro, strictly speaking. This is how we, monastic life, everyone is responsible for his own position. And he is absolute authority. So, even the temple master cannot say anything, but you do.

[22:21]

If you observe our rules, you cannot say anything. Even though someone makes mistake, we cannot say anything. The man who is responsible for you should say something. No one else can say anything to anyone, unless he is not responsible for the person, for the work. In this way, the monastic life is carried on. So, there is no problem at all. Of course, we make many mistakes.

[23:23]

So, when we make mistake, we should bow. We should apologize. We don't know what we should do. If we have no ego, it is not so difficult. So, I apologize to all of you for lack of consideration. Excuse me. KUN YIN PAK SHA CHEN CHEN CHEN YIN DO CHEN GYI CHEN PYO SONG

[24:28]

KUN YIN PAK SHA CHEN [...] GYI CHEN PYO SONG

[24:46]

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