What is the five destination? Five destination is the health, hungry ghost, animal, the human being, or the heavenly being. The inhabitants in the health world, the worlds in the worlds of health, are always disagree with everything which they are faced with. Everything makes them melancholy, everything makes them troubled or sad. This is the world, this is the inhabitants which live in the health.

[01:10]

The hungry ghost, the inhabitants in the world of hungry ghost, they always are not satisfied with everything which they are faced with. Whatever they do, they always don't satisfy themselves, they always are not satisfied with everything, whatever it is. The inhabitants in the animals world, always fighting with each other. In order to satisfy his own appetite, desire.

[02:21]

The human being, inhabitants in the world of human, try to live in making themselves agreeable another. According to social courtesy and duty. The heavenly being, inhabitants in the world of heaven, are always divided in two. Being steeped in the taste of nature, so everything is fine.

[03:49]

Sometimes I ask you, how are you? Everything fine, no trouble. Such a person is inhabitants who lives in heaven, all fine, everything fine, wonderful. If you live in the Tathagata, all fine, fine, fine. Forget everything, any trouble. But if you come back to the city, what's the matter? The earth of one's mind goes to five destinations, with nature of good and bad, in worldly and unworldly beings. In the Buddhism, I think this is very interesting, the earth of one's mind goes to five destinations, with the nature of good and bad,

[05:07]

in the worldly beings or unworldly beings. So you practice Zazen in the Tathagata, you think, oh wonderful, how wonderful my Zazen is. But it's also, it's also, you know, one of the five destinations. That's interesting. But don't worry about how often you practice in the city, don't worry about it. You come back, you come back to the city, you realize how often my practice is. It is also one of the five destinations, with the nature of good and bad, in worldly beings and unworldly beings. Now how often my practice in the city is, is also a sort of five destinations, based on the mind only, mind only.

[06:23]

Ok? So you should accept, you should accept your practice, how often, awful practice. And then don't sit the chairs of awful practice, when you realize that. Even for a moment, your practice must be taken one step ahead. Right now. There is, there is, there is, there is no room to leave for thinking how awful practice is. Because the world is, your life is made up of the mind only, your mind.

[07:36]

If you remain sitting on the chair of awfulness or wonderfulness, whatever it is, your life or your practice just stops. If you, if you stop, if you make your practice, if you make your life stop, even for a moment, you can grow, you can grow the practice, you can grow the seed of life. You can grow the vivid movement of the bird in high air. Then, so the growth, everything anyway, the earth of one's mind grows in five destinations with a nation of good and bad being, world being or unworldly being,

[08:54]

the possessing being, non-possessing being. Possessing being is, there is many things to learn, to learn. It is the being, it is the being who has to, who has to learn, day in and day out. All, all, all of us, all of us are such a person who has to learn many things, day in and day out. This is a possessing being, non-possessing being. Non-possessing being is by practicing the hard for long, for it is, there is nothing to learn anymore, nothing to, anymore. The, the, I think this is Arhat, I think this is the person which is called Arhat.

[10:09]

The Arhat is the person who has nothing to learn. Pratikabuddha, Pratikabuddha is the person who can get enlightenment, who can be aware of himself, even though the great principle, great teaching of Buddha, great teaching of Buddhism disappears in this world. By the capability of his experience of the practice, he can have a chance to get enlightenment, to be aware of his self-nature.

[11:13]

This is Pratikabuddha. Today, someone asked, you know, why we have to need a teacher. I think actually we don't need a teacher, to practice zazen, to practice, to practice your experience, your life. Even though there is no religion, no religion, scopi, shani, buddhism, human being, human being completely can live. Don't worry about it, don't attach to any kind of religion, don't attach to any kind of teacher. Because so far all of you have lived in this world, even though you don't know, you hadn't known what Buddhism was.

[12:28]

I learned, I learned through calligraphy by myself for a long, for one, two years by myself, without teacher. So I can, I can, I don't think, I don't think I am great calligrapher. You say, someone, one of you say, one of you say to me, oh, you are very great calligrapher, when you see it. But I don't think so. But I can write, I can write lines, and I can write letters, tiny letters, with brush. In a sense, without teacher. Day in and day out, without teacher, I practice, writing letters, legal. That's why I can, I can write, now. But always I see, I see, I watch carefully my calligraphy.

[13:46]

When I see, when I watch carefully each calligraphy, each letter. Each letter is wonderful, beautiful. But on the whole, that's terrible. One is straight, one is like this, the other one is like this. That's awful. So I can write each calligraphy, without teaching, you can do. But important point is, if you write two letters, or three letters, on the paper, all three letters must make harmonious situation, or must be in balance completely. Even one letter facing the other way, that's awful.

[14:58]

It's not calligraphy, great calligraphy. So, that's why we need a teacher. Teacher always give suggestion, give suggestion to you how to make harmony, harmonious. How to make being in balance on the whole, on the whole, as a whole, of your existence. Not only your nose, even though you make every possible effort to be beautiful, you're only your nose, so you have operation. But how about your eyes, how about your eyeballs, how about your mouth? It's nonsense. You have to, even though your face is angry, that's all right.

[16:01]

Angry is not always angry. Ugly, ugly? Ugly looks, ugly looks is beautiful, you know, as it is. So, ugly looks must make harmonious, you know, being, harmonious situation. Ugly as ugly is, ugly looks is, make being in balance. At that time, ugly face is not ugly face. For this, you have to cultivate your, not only physical part, you have to cultivate your spiritual things. At that time, that's the practice, that's the practice to make your ugly face beautiful.

[17:05]

I believe, I believe so. So, I think everybody can put your finishing touch. The finishing touch, I said the finishing touch, this is very important. The teacher always give suggestion, finishing, how finishing touch you must to take. Everybody can put that as eyes of painting dragon. I can do, you can do. But, you can do that, only that, as eyes of painting dragon. It looks like my calligraphy. But, skillful person, painter, to put that as eyes.

[18:11]

This, that make painting dragon vivid, completely, absolutely. Being in balance, as if it is alive. So, from this point, without teaching, you can practice Zazen. Many people ask me, may I practice by myself? I say, oh yes, alright. You can practice Zazen by yourself. But, I don't know whether you can get enlightenment by yourself. I don't know. That's very careful. Enlightenment is how to make something be in balance. Ugly face, beautiful face, we don't care.

[19:14]

It's not, it's not important point for us. Important point is how to make ugly look, being in balance, as ugly face. How to make beautiful face, being in balance, as beautiful face. This is important for us. This is our practice, with teacher, with teacher. We can live, we can eat something, we can eat food, we can walk on the street by myself. Yes, you can. But, please carefully, how to learn this finishing touch. This finishing touch, when you learn finishing touch, which make your life being in balance completely,

[20:17]

is our practice, with teacher. Is the reason why we need a teacher. Then, practical Buddha, the person, the person who can get enlightenment, even though the great teaching of Buddha, Buddhism, disappear in this world. So, all of us, practical Buddha, don't worry about it. Even though then Buddhism disappear from United States. You have a chance, you would have a chance to get, I don't know, get enlightenment, not get enlightenment, to practice Zazen. Then, practical Buddha, Bodhisattva and Tathagata, you know, the many things goes, the many things goes in one's mind.

[21:30]

By this conditioning incidence, three kinds of world are characteristic of structure, the mind only. This is mind which is called the earth. That's all what I want to describe, the title of this, Shinchi Kami Kyo. Shinchi means, Shinchi refers mind earth. Kami means scrutinize, to scrutinize. Kyo means to scrutinize. This sutra, it tries to describe about Buddhist law.

[22:33]

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