Our practice is not merely training, as if a dog or cat or any other animal is brought in by human being or by something. Our practice is absolutely to reveal a true nature, universal nature, which is inherent inherent in yourself, in yourself. This is our practice.

[01:04]

That's why Dogen Zenji, our core practice, Gyoji, Gyoji. Our practice is not to go upstairs, go the steps one by one, from the first floor to the second floor. Our practice is just to show, just to reveal the universal nature, which is inherent in yourself. So Gyoji, Gyoji is just sustaining, just sustaining the practice, sustaining practice forever.

[02:06]

This is our practice, without expecting anything at all. Dogen says, Gyoji is not what one should attach to, but what he should return to ultimately. This is our practice. Gyoji is not what one should attach to, but what he should return to ultimately. In the Ginzai, in a sense, has a very clear-cut viewpoint.

[03:22]

For his core, it's practice. In other words, there is something which you have to aim at. So, if you want to practice Ginzai, you have to concentrate, you have to concentrate hard on the core. And then, it depends on...

[04:30]

What progress your practice makes, depends on how many koans you can practice. You have to pass examination, so you have to pass examination in koan, one by one. It is very clear, very clear, anyway you have to pass examination in koan. So, in this respect, the Ginzai practice has the complete effect upon a practitioner. So, first of all, the Ginzai Zen Master gives you your first koan, Mu.

[05:54]

If you pass examination in koan, Mu, he will give you second koan. Then you have to pass examination, one by one. This is very good for beginners. But, on the other hand, Soro Zen is very strange practice, very strange. Zen Master always says, you should do Shikantaza. So, if you translate the word Shikantaza into English, Zen Master says, just sit. Then someone says, just sit doesn't make sense.

[07:00]

Of course, it is very true. Completely just sit doesn't make sense. But, anyway, nevertheless Dogen put emphasis on practice just sit Shikantaza. So, the more you practice hard Shikantaza, the more you realize that your practice has completely no effect upon you. There is no sign of reaction, no sign of effect.

[08:11]

But, let's imagine this practice far out, completely far out. Then also, Shikantaza is not only helpful, it is just to practice Zen which has no effect upon you. No sign of effect, no sign of reaction. One of students said to me about his life.

[09:13]

He was born of very poverty, very poor family. When he was childhood, he went to the school with his friends who lived in his neighborhood. Fortunately, all his friends were also very poor. Then at that time, he didn't notice that there was some trouble on the reality of that reality, the fact which he is, how poor he was. There was no trouble because everybody poor.

[10:19]

Then, one day he had to move to some place with his parents. Then started to go to school. At that time, not everybody was poor. Some of students were very rich. Then he noticed that, wow, how poor I was. Then he found some trouble. Then he was, he noticed that his very strong anger came up from the bottom of his mind. He was very angry with his friends who were rich. Because always he compared with the rich children.

[11:33]

Then he tried to, he struggled for getting rid of the poverty. But there was nothing, nothing to do for him to get out. Then, in the high school, he realized, he had to, he realized that he had to give great sympathy with the people who were poor. Because he understood, he understood the poor, poor life. He understood how poor it is, what the poor, what was, what poor is.

[12:40]

Then he tried to, he tried to give great sympathy with the people who were poor. Then he joined in some group to try to, try to help the poor people. Then he worked day in, day out in order to make money. But to the contrary of his effort, the more he made the effort to make money, the more he realized that he was getting poor. And also he couldn't, he couldn't help the poor people enough.

[13:45]

He couldn't be satisfied with his effort, which he tried to make help, which he tried to help the poor people. Even though he joined in some big group, then after that he became a hippie, he became a hippie. Because he didn't understand what the poor is, or what the rich is. Because in the past, the more he tried to, he made a past effort to become rich, the more he became poor. So he gave up his life, then he became a hippie.

[14:51]

To be a hippie, maybe the word of the hippie is very happy. Worldwide he was very happy to live in this world, how happy I was. In a few days, a few years, gradually he realized, I was not yet happy, but smart. Then he realized that there was nowhere, nowhere to go, no place to go, in order to get a happy place, rather than a hippie world. Then he struggled for his life, then he dealt, then at last he found Zen Sala.

[15:56]

That's very interesting. This afternoon, we had a long teaching meeting, at that time we discussed about something. More than business, muddle. In the long teaching meeting, many things happened, about your life, about American society, about Japanese, about Zen Buddhism, about hippies, many things happened. Very interesting.

[17:06]

That time I thought, how happy, how happy the people in our days are. Because there are many choices, many choices to get, many choices open to you. Buddhism, Christianity, Chinese Buddhism, Tibetan Buddhism, I Ching, and something else which Mrs. Armstrong, I'm not going to criticize her, that's okay, if you want to go, please go ahead. I'm going to explain how happy you are, because you can make a choice, in which direction to go, how happy you are.

[18:16]

And on the other hand, I thought, I have to give great sympathy with the successive patriarch and Buddha, because he didn't know anything at all else, except the Zen, just the Zen. You are sitting in the Zen now, but nevertheless you are wondering, wondering about, looking at the many choices. Then I thought how lucky you are. Then in the meeting we discussed about the therapy of primary, primary screaming. Therapy of primary screaming, what is it? It's very interesting.

[19:18]

I have never heard of it. Therapy of primary screaming. Then we discussed, what is it? So someone says, you are given to the three weeks. Three weeks, during the three weeks, before three weeks, you are completely free. And the psychiatrist gives you a private room. There is nothing in your room, and completely you are free. No reading, you know, the room is like completely empty. So nobody, nobody, you know, force you to do something.

[20:27]

You are completely free. Whatever you please do as you like. Sleeping, you get up, walking, that's okay. For three weeks. Then if you want to, if you want to see the doctor anytime, you can see the doctor. Then spend the primary screaming. Then someone says, this therapy is never meant to thank the human suffering. Thank to human suffering. Then so, it's so. Then, but you have to, you have to do, you have to eat something by yourself.

[21:36]

Nobody carries the food to you, even though you stay all day at your room. Then you have to go out to eat breakfast, lunch and dinner. Then at that time I thought, why you have to go? Why did you have to go such a place? Such a particular place. Look at your life. I think it's not necessary to go such a particular place, you know. Day in and day out you have experience, same way, same thing. Just imagine, you, by your will, by your determination, strong determination, you have, you have been in Tathagata and practiced.

[22:41]

See? Then what's purpose? What's purpose of coming down to Tathagata? You say, oh, of course, I want to practice Buddhism, I want to practice Zazen. So whatever happens, you have to practice Zazen, you know. But one day or two days, that's okay, you are very happy to practice Zazen. Wow, happy. One month or two months, you start to make a complaint. Oh, I want to sleep more. A human being, a man is very ego, selfish. Even though you like Zazen very much, that's why you come here.

[23:48]

Then I give, Tathagata gives a great chance to practice. Before you come, we make a plan, please get up before 3.30. And then you practice 2 period of Zazen before morning service. That's nice. Then we plan, set up the plan, you know, schedule. Then, please go ahead. Please sit. You like, you want to practice Zazen, that's why you come here. Then we make every possible effort to set up, to make the plan, the schedule, in order to encourage your practice. But why is it? Let's consider.

[24:49]

Why is it you have to make a complaint, you know, after one month or two months? A man is very selfish. Very selfish. In the A.H. monastery, I know one of the rich ladies, who really paid respect to the A.H. monastery, A.H. temple. So he came. So she loved so much the practice of Zazen. One day I said to her, tonight we don't have the Zazen. She said, wow, happy. Wow, wonderful. What's the purpose of coming to the A.H.D.? If you put the man in a certain place,

[26:02]

in a certain place, because he likes, he loves, that's why you put someone in a certain place, given something which he likes. One day or two days, one day or two days, no trouble. One month, two months, some problem. Why? Then you try to show the primary script. I don't like Zazen. I don't like Zazen. Well, I would like to go to Montreux and Pacific Grove from San Francisco to see the city life.

[27:09]

Even though you don't go to, you don't go to such a particular place, in your daily life you have experienced the same things. Someone says, I like very much brown rice, you know. Then, please, here brown rice, yes, please go ahead, pick up yourself. Day in and day out, if you serve the brown rice every day, how do you feel? No thank you. In the beginning you say, I like, I like very much.

[28:43]

That's why someone gives some great chance to eat, to meet and to eat the brown rice, but, well, some problem. Then, anyway, according to the therapy of primary screening, don't give that vacant room where there is nothing, just on the bed. You are not necessary to do anything at all. And one day or two days, I think, I think you will be very happy. But two months, two weeks, after two weeks, you will start to feel something.

[29:55]

It is very true, you know, it is very true. Because there is nothing, just vacant. Then you are not necessary to do anything at all. It is very true that you should feel something, you should feel alone, loneliness. Lonely, of course. Then if you hate the dozen, I said, please stay in bed. Then you laugh so much, stay sleeping. One day or two days, no trouble. Please stay in your bed for one week. Then after one week, please stay in bed for one more week. How do you think?

[30:57]

No, thank you. So, you have to, something compels you, compels you to get up and eat the dinner in the dining room at the day off. It is pretty hard to stay in bed because today is day off. How nice dinner is. I have to go. So you get up to eat wonderful dishes, eat together, talking and conversing, chatting. But you want, you want to sleep more. That is why we try to give a chance, please sleep. But why is it you have to make a complaint? The same thing, why is it you have to go to the doctor?

[32:04]

Maybe doctor says, I don't, I will not give you anything at all, I will not force you to do anything at all. But I don't think so. Doctor give, doctor will give you something. Please, don't do anything at all. This is, this is also terms, conditions, but you have to be there. This is also condition given by doctor or others. Please don't do anything at all, please don't read anything. Please don't watch the movie, please don't watch the TV, please don't listen to the radio. Please don't read the newspaper.

[33:14]

Just stay there, how wonderful. But you have to go to the, go out to eat a meal. This is a trick, this is trick, you know, this is trick. Why don't the doctor give time and food to the patient? But if the doctor will not carry the food to you, you are complete, you will be completely crazy. You are completely crazy. Then at that time, it is completely a matter of beyond doctor's control. If you become crazy, so please go out.

[34:17]

And to see the people, to see the tree, to see the shop, to see the house, to see the beautiful lady's face. Sometimes listen to the bird. This is trick. But let's imagine the practice of Zazen. Zazen is completely nothing to give you. That's why your mind is always wondering about. It is very true, it is very true. Please sit. Very simple, please sit. You are on the cushion. Don't do anything at all, don't do anything. It is not necessary to do anything. Particularly during the session, it is not necessary to do anything.

[35:21]

Just sit, please. It's nice. Now also Zen Master says, don't think anything at all. How wonderful. Don't think anything. How wonderful. Please throw away any idea, good and bad. And just sit. But you say you have some doubt. Why Zen Master, why did Zen Master force me to have a right posture? Right posture. Straighten your back, straighten your head, close your mouth, open your eyes. That's a problem for me, you say. But let's imagine, if you sit round like this,

[36:29]

relax in sitting, sitting in complete relax like this, encourages you so much to create, to produce delusions. Delusions. It is completely same as the therapy of primary scream. Then at last you have to scream, help! That is too late. It's too late. In order not to create delusion, please correct your posture. That's all.

[37:31]

Then sit. Then without thinking anything, without expecting anything, the purpose of Zazen is not to attain enlightenment. The purpose of Zazen is just to practice Zazen, which is nothing to do, which you can do nothing at all. This is our purpose. This is all what you have to do. That's all. Just sitting is all what you have to do. That's all.

[38:39]

Maybe during Zazen you bump your head against many plates, enlightenment or hallucination, beautiful bodhisattvas, arhat, your girlfriend, your boyfriend, your parents and your sisters and brothers and teachers, sometimes the sound of scream, a scream. A scream. Then at last, where should you go? Where should you go? All you have to do is at last to realize that there is some bump on your head. That's all. Then at that time you realize there is no place to go, to go out,

[39:46]

to move to the right or to the left, or to forward or to backward, and also even to stay. There is no place. Nevertheless, you ask, then what shall I do? Then Master says, please sit. How do you feel? Wow, it's completely far up. You can't bear, you cannot bear this situation. Wait, please tell me something. You should criticize me, criticize me, you should give me something. In what direction to go? If not, please shout, please scream.

[40:48]

That's okay, please say something to me. But then Master says, please sit. That's all. How do you feel? How do you feel? Nevertheless, there is, there exists, you should keep in mind, Master says, you should keep in mind, there exists, complete and complete, tranquility in an absolute sense. What is it? What is it? What is it? Then, Dogen then says, a transaction of the way with concentrated effort, I now teach, I now teach, makes myriad damas, exist in realization. And by transcending realization,

[41:52]

practices are total reality. When you go over the barrier, cusping of all bondages, you are not affected by such segmented distinction. Transaction of the Way The transaction of the way, this is our practice, okay, transaction of the way with concentrated effort, moment after moment. In the realm, in the realm of no sign of expectation, no sign of reward, you have to continue to go on,

[43:02]

to show the transaction of the way with concentrated effort. It makes myriad damas exist in realization. Nevertheless, Zen Master says, what shall I do? If you ask, what shall I do? Today, Shakyamuni Buddha appears in front of me and says, please, sit here. But I can't sit, because many thoughts coming up, what shall I do? Please continue to sit. Because in the realm of just sitting, there is,

[44:03]

there is great reality which makes myriad damas, everything, all sentient beings, your life, exist in realization. In other words, please, there exists complete tranquility, tranquility, stillness, impermeability, right here. By transcending realization, practices are total reality. When you go over the barrier casting, casting off all boundaries,

[45:04]

you are not affected by such segmented distinction. By transcending the realization of the ultimate reality, Buddha is called Shukla in Japanese. It means, as long as you remain within the realization, after transcending the world of differentiation, dissociation, a complete revelation is unachieved. There is nothing to get. Even though you want to scream, part of the screaming is not to scream loudly,

[46:09]

the primary screaming is complete silence. If you realize the primary screaming which exists in the bottom of your mind, it is complete stillness, still. You can show it. While you can, you are, while there is some room, even the slightest room, to show the screaming loudly or gently. Such a screaming is not primary. It's not origin. The origin of screaming is complete stillness. You can show it. For instance, if you confront with the sadness completely, you can't cry.

[47:13]

You cannot cry. At last, you laugh. After suffering, after suffering again and again, at last, you laugh instead of crying. This is complete, primary crying. Primary crying. You can't cry. If you experience really crying, absolute, complete crying, you can't cry. So if you want to experience primary screaming, you can't scream. Just silence. Because you don't know. You don't know what to do. If there is something, if there is some room to show,

[48:16]

it is not to scream. It is not real. Screaming. It is not real to realize what you are, what real screaming is. It is also, it is also what one can attach to. But it is not what you should return to intimately, ultimately. It is not what you can return to the self. The self returns to the self itself. The self. The true practice is

[49:20]

you have to return to yourself intimately, completely, absolutely. At that time, you realize there is completely nothing to do. Nowhere to go, with nothing to go. You don't know what to do. You have to show the scream while crying or laughing. Then you have to realize a bit, absolutely, tranquilly. As long as you remain within the realization of transcending the world of differentiation,

[50:22]

complete liberation is achieved. There is real liberation. When you are confronted with nowhere to go, nothing to know, nothing to know how to show, your sadness or suffering or pleasure or screaming or crying, at that time there is really liberation. That's why the Master says, don't move. Don't move. Please, stay there. Continue to sit. But usually, at that time, many people start to wonder about then, I don't like, I give up practicing. I like the transcendental meditation,

[51:25]

so let's go after training period. Then I like eating. Then you want to show. You want to show, you want to know. What direction to go when eating. So you should go east. You should go east. In Japan, you know, the there is very strange shrines where where the fox, the the fox divine, fox divine huh? Fox divinity. The object, the object of worship is in shrine. Many people pray to the fox divinity.

[52:28]

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