Tonight, I would like to explain gen, ai, and zo, stories of shobo genzo. Last time, I explained shobo, right, and dama, right dama. Let me sum it up as to what I said last time. The right shobo, right, is etymologically speaking dwelling in one.

[01:05]

Dwelling in one. This is right. This is right. It implies a state or a position or a situation that it never inclined to toward an extreme one-sided. Or, that there is no other position or state to dwell in but one. This is the meaning of sho, of shobo, right. So, when you sit down, straighten your back, sitting straight, and not tipping forward, not leaning backward, not to the right, to the left.

[02:20]

Be just straight. It means right, of shobo, right. If you tip forward even slightly like this, this is not proper posture. You cannot sit like this. Or, even though you stick up your chin like this, this is also pretty hard posture. It's not right. So, right means, anyway, neither leaning to the right, to the left, or forward, or backward. Be just straight like an electric empire building. Rising in the sky. That is right. That is right. So, there is no other way, no other way to dwell in. Only you have to, only a unique state or position or situation is straight posture.

[03:30]

Which you can keep balance of your physical and mental body. This is right, of shobo. And also, bo, of shobo, is dharma. Dharma. Etymologically speaking, according to Japanese or Chinese, I explain it consists of two parts. One is water. The other one is to leave or to go or to remove. So, the one part of dharma is water, which means water leveling, water leveling. So, water is characterized by keeping balance always. Under all circumstances, whatever happens, water just keep even.

[04:35]

That is water. And to leave or to go or to remove doesn't mean to try to take away something from you. From a certain circumstance, all you have to do is to keep even, balance. At that time, very naturally, something wrong will leave. Very naturally. So, in zazen, keep right posture. Physically, mentally, don't chase after thinking, ideas, whatever. Just concentrate on breath. This is pretty easy practice to keep balance. To keep your mental situation even. But usually, we try to effort to keep away thoughts, ideas, confusion.

[05:44]

Evil and not good concentration. You always try. That is pretty hard. The more you try, the more you create trouble. So, all you have to do is just return to breathing. Just return to breathing means to keep the breath even. If you see the breath wrong, just breathe long. If you see the breath short, breathe short when you return. When you return to breathing, you immediately try to keep proper situation of the breathing. That's pretty hard. So, because situation is not so good, that's why your mind is skipping off from your breathing. That's why all you have to do is take it back.

[06:46]

Anyway, let's return to breathing. But when you return to breathing, you try to do something particular. That is not so good. You create more trouble. So, just return. When you see the wrong breath, just breathe long for a while. When you see the short breath, breathe short as natural as you can for a while. Then, very naturally, something wrong situation will be removed. So, this is Dharma. This is what is called essential nature of the being. Just like a water leveling instrument. When you do that, very naturally, something wrong situation will be removed.

[07:52]

So, that is meaning of right Dharma. In Sanskrit, we say Sad Dharma. Sad Dharma. Sad, S-A-D, is right. Right. No, not right. Yes, right. Yes, right. But, you know the famous, one of popular Buddhist scriptures, Sadharma Pundalika Sutra, Lotus Sutra. That is Sadharma Pundalika Sutra. Pundalika Sutra. Sadharma means right Dharma. In Japanese, we translate it into Japanese or Chinese, Myoho. Myo means subtle. Subtlety. Or wondrous.

[08:56]

So, right is not right opposed to wrong. Right is complete beyond right or wrong. That's why it is wondrous. Something wondrous or subtle, which is inexplainable, inexplainable. That is, that's why Chinese, anyway, people translated Sadharma into Chinese as subtlety or wondrousness. Wondrous. This is right. This is right. So, the responsibility we have to take, we have to take as a human being, is to teach or to transmit this Shobo, right Dharma, Sadharma,

[10:12]

to the people around you, to people in the future generations. This is the great responsibility we as human beings should take. For this, we need, anyway, skillful, expedient method. Method. If you realize very important things which you have realized through your practice, through your experience, through your daily living, whatever it is, karate, judo, flower arrangement, washing your face, walking on the street, cleaning the room, blooming, cleaning the street, whatever it is, how to use the bloom, how to clean your room.

[11:20]

When I was in my temple, at the end of the year, Japanese people have customs to clean whole house. Well, that is a big job, particularly temple. Temple is big. If you start to clean all over the temple, it takes a long time. In my temple, I only one person. I alone cleaned temple at the end of the year. It takes long time. Anyway, maybe until 2 or 3 o'clock, anyway, I cleaned by myself. And then, my master was in a bed.

[12:23]

My master knew when I finished. So, when I finished cleaning, he got up and touched the shoji. You know the shoji? Shoji has lots of, what would you say, frame? Frame, do you know that? Touch it. Look at it. If I have a dust, if he finds a dust, he should clean it. That's the center of the frame, that's okay. But corner of the frame, it's very difficult to clean. So, sometimes you clean it just simply, very simply, roughly, like this, because it takes long time. I don't like it, so I clean it fast. But I always missed cleaning the corner of the room, corners of each frame of the shoji.

[13:39]

And then, my master pointed out, clean. Why? Because no one pays attention to the corner. That's why you should pay attention to the corner. If everyone pays attention to the corner, it's not necessary to give advice, to clean, to pay careful attention to the corner. So everyone can clean anywhere, center, center and around the center, please. Most of the people completely miss the corner. So, my teacher said, clean. And that is very important, okay? That is very important.

[14:42]

If you always clean the center or around the center, everyone can pay attention, too. It's not real cleaning, okay? You should clean a certain place where no one pays attention, okay? You will do it. That is, anyway, a feeling of compassion to the room, to the shoji, whatever, to the broom. How to use the broom, how to clean the room, anyway. That is, anyway, very important, the wonderful, skillful, expedient method to transmit right down. This is very important, anyway. That's why I can learn how important daily routine, daily routine.

[15:46]

Daily routine is very important because no one pays attention to the daily routine. That's why Zen always tells you to pay attention to daily routine. If the daily routine is always present with you, so no one pays attention, no one expresses appreciation for the daily routine with, well, wholeheartedness, with awareness. That's what we have to do. Well, it's not necessary to pay attention particularly to something everyone can pay attention. But very naturally, you can do, even though you don't use a particular sense, particular effort. You can do it. But a daily routine is, anyway, sort of a small detail. Okay? Not a fancy one. Okay? Small detail.

[16:48]

Getting up in the morning, wash your face, and how to use the water, and how to use your face, and how to use your hands, how to use your clothes, and how to bring your face into the vase. This is very nice. Very nice. No one pays attention to it because small detail. Okay? Because your face is always present with you, wherever you may go. So it's not necessary to pay attention. That's why we have to pay attention. When you do the Zen, you have to do the Zen with not legs, not mind, anyway, with your eyes, with your nose, with your ears, and with your tongue. That's why tongue should be touched to the roof of your mouth. But usually we don't pay attention to the tongue, the existence of tongue, because tongue is always present with you. That's why we have to do the Zen with tongue.

[17:50]

Okay? With tongue. It's not technique. It is, anyway, a great method, a skillful method to, well, transmitting. To transmit something important in your life to you, to anybody. So this is a subtle method or a skillful, expedient method. Okay? Okay? That is... And if we have a skillful, expedient method, we need, anyway, a sort of a way, a way how to transmit Shobo right down.

[18:58]

Okay? Right down. This is, anyway, touched on, or stand out, or known. Okay? To the minimum, to the minimum, we need a certain standard, or known, or touched on how to transmit. How to transmit right down. This is, this touched on is the Jiji-Yu Samadhi. Jiji-Yu Samadhi. Next, Dogen says directly how to practice Jiji-Yu.

[20:00]

He said, to disport oneself freely in the Samadhi, the right entrance is proper sitting in the Zen. To disport, I don't know, this is not appropriate term, to disport. To disport means maybe to play, well, say, recklessly. It doesn't mean that. Recklessly. Well, how do you understand disport? Are you familiar with this term, disport? No? To carry oneself. Huh? To carry oneself. To carry? Oneself. Oneself. I see. Is that correct? Well, if I say, if I check the dictionary, I check the dictionary, the dictionary says to play wantonly.

[21:06]

Wantonly? Wantonly? Not a good term, disport. Maybe another meaning, maybe to carry oneself. But anyway, let me explain according to Chinese, we say Yu-Ge. Yu means to play, to play. Ge means to change. Or to take shape of, shape of. Yu is to play at the, we use very much this term, Yu. For instance, when you go to the New York and to study something particular subject. You are to be the master or teacher.

[22:08]

So we say Yu-Ge. Yu means to play, and Ge means study. To play, study. To play, study. Yu-Ge. To play, study. To play means a state of doing with no hindrance. Just like a kid playing basketball or football or whatever. If you play the football, you can behave freely, whatever happens, very quickly, mentally or physically. That is Yu, to play, to play. So a state of doing with no hindrance, perfectly no hindrance. So if you say, if you use a term Yu-Ge to play with study, means to get freedom in study.

[23:22]

Study. Because you can study, you can concentrate perfectly on the any way of studying. Without any hindrances. This is to play, to play. And Ge is any way to change. Ge of Yu-Ge is to change or to take shape of. Or another meaning is to convert, to convert. In Japanese, Ge means to cultivate, to cultivate customs, habits, good habits or to cultivate good habits, good customs.

[24:33]

For the people who are very naturally inspired by personal virtue. Personal virtue, not technique, not intellectual knowledge. Anyway, total picture of the person's life. Person's life. That is a personal virtue. Personal virtue is something you cannot grasp in it, in your hand. Anyway, it is sort of a smell, fragrance. According to Vimalakirti Sutra, from everybody, a fragrance they give forth. Gives forth from each pore. Each pore. Do you understand? This is anyway, personal virtue, which is called Buddha nature. Anyway, Buddha nature, if you practice for then, year after year, you change. You are getting changed very much.

[25:37]

Every year I come here and look at all of you. But every year you change. You change very much. But you don't realize. That's okay. That's all right. It's not necessary to try to know. But I know. I know. So, anyway, if you practice. Anyway, that practice cultivate. Cultivate very good habits, very good customs in your daily living. From which, wonderful fragrance gives forth from each pore. Each pore. That's wonderful. So even though you don't understand anyway Buddhism. Listen to Buddha's teaching anytime. If you get the chance. Whenever you get the chance. Anyway, listen to it. That time, Buddha's teaching sneakily in from each pore. Into your pore. Yes, it is.

[26:39]

Sooner or later, you will understand. I didn't understand Shopo Genzo completely when I was at the monastery. But I got a certain sense. How wonderful Zazen is. That's why, just Zazen. Always do it. But anytime, whenever I get the chance to listen to Buddha's teaching on Shopo Genzo, I always do it. Now, it was very helpful. It is very helpful for me now. Anyway, coming up. Coming up. It looks like spring water coming up from the ground. If you practice anyway, continue to do it. Listen to Buddha's teaching. Buddha's teaching is just like spring water. Always going down to the ground. The bottom of your mind.

[27:42]

Always. But you don't. It doesn't come up. That's why you don't understand. But anyway, Buddha's teaching sneaks into your pores. Into each pore. And stays in the bottom of your mind. Your life. If you practice. And when the time is right, conditions are arranged, it comes up. Comes up. So. To convert is to cultivate good habits or customs. For the people. Who are naturally inspired by the total picture of the personal virtue. Just like wellness. So, very simple.

[28:44]

Very simple. Very simple situation you can learn. This is Zen way. Zen practice. Zen practice. That's why the relationship between the teacher and disciple. This is very important. But if I say relationship between the teacher and disciple is important. You try to find a certain technique. How to communicate with the teacher. This is a powerful way to communicate. But it is not. Anyway. Even once. Even twice. Even three times a day. You can see the teacher. Or if you can see there are certain people. Valuable or venerable person. Well, just see. Just see. And. If I say. If you don't have anything to say.

[29:46]

That's alright. Just. Gassho. Bow. Gassho and bow. This is. Anyway. A sort of illumination. Illumination. Okay. Coming from the personal virtue. From. Coming out from the pore. Each pore. So. That's why people are. Exactly. Absolutely. Impressed. Very much by a posture of gassho. Walking on the street. Bow. Sudden posture. Whatever it is. Or just talk. This is. Very important. Because. Posture. Is not the posture. Posture is. Posture is. Okay. Anyway. To face directly. Okay. Relationship between a posture. Okay. Posture.

[30:46]

Watching posture of the gassho. This is. Anyway. Wonderful. Unique way. To. Communicate directly. Between. You and. Others. Okay. So. All you have to do is. If you don't have nothing. To say. Gassho. Good morning. That's enough. Okay. With your whole heartness. Just gassho. Bow. This is. Great communication. Great communication. That is. Anyway. Education. Education. Very naturally. You are inspired. Sooner or later. Inspired. Anyway. Very naturally. That is. Anyway. Meaning of gei. All you gei. So you is to play with no hindrance.

[31:47]

No hindrance. Just like a kid. Okay. But. Not. Just play freely. Not just like a play with no hindrance. No hindrance. That play. With no hindrances. Must be something. By which. You are. Inspired. Very naturally. By. Okay. It's. If. There are. Somebody. Around it. Okay. They are. Educated. Cultivated. Anyway. And then. Very naturally. Good custom. Good habits. From that. This is. You gei. Okay. You gei. Well. According to this translation. To disport. Oneself. Freely. Freely. Samadhi. In samadhi. In this samadhi. In this samadhi means.

[32:50]

Did you use samadhi? Did you use samadhi? Samadhi is. One pointedness. One pointedness. Okay. View. Okay. Of. Zazen. You try to. Deal with. Zazen. In. An. Utilitarian. Way. Okay. That's why you ask always. What. Useful.

[33:50]

What is. Useful. What is. Zazen. Useful. Okay. Why. It. Why. Is. It. That. We. Have. To. Sit. Just. Sit. Without. Thinking. Anything. At. All. Why. Don't. You. Think. Koan. Why. Don't. You. Contemplate. Koan. Why. Contemplate. Koan. Why. You. Concentrate. Thinking. Are. Wonderful. One. The. Spiritual. Term. Sentences. Given. By. Buddha. Patriarchy. This. Is. Part. Time. Job. Part. Time. The. Then. Must. Be. Full. Time. Then. You. Must. Have. Full. Time. The. Then. In. Order. To. Have. A. Full.

[34:50]

Time. The. Then. There. Is. Nothing. to bring into the Zen. If you bring something particular into the Zen, it is a part-time Zen. Don't you think so? For instance, if you eat a meal and chatting. Chatting is extra. So all you have to do is just eat. Just eat. This is full-time eating. That is really good for you, anyway, digesting and digesting the food pretty well. But if you're chatting, well, that is anyway part-time eating. But it's very enjoyable. But I don't know exactly. You can communicate fully with the food, okay, or with your stomach, with your nerve, or with your central nerve, with your frontal lobe. We don't know. You don't know.

[35:55]

You enjoy it. Enjoyable is enjoyable. It's not always enjoyable. So if you want to eat, anyway, just eat. Anyway, you should have a full-time eating. This is pretty good. Even though it is not enjoyable, sometimes we have to do. So, Jiji-Yu Samadhi, we always try to deal with the Zen in a utilitarian way. This is very common. That's all right. First, look at the Zen, how to do it, how to use this Zen. That's why we have to give you a technique, but not too much technique, to the minimum. Give you a technique how to sit down. Because you have to use, anyway, the Zen as best as you can, with your body and mind. So you should use. And then, very naturally, you can feel good from the Zen if you do it.

[37:07]

Okay? Or, for instance, enlightenment, or feeling good, sort of playing with no hindrance. You can play in the Samadhi. You can play with no hindrance in the Samadhi. That is what is called Jiji-Yu Samadhi, but it seems to be Jiji-Yu Samadhi, but it's not. Still, there is something, there is a stinch with something intellectual, empirical. So Jiji-Yu Samadhi is, you should be one, completely one, absolutely one, with the Zen. That is Jiji-Yu Samadhi. For instance, you do always, just like riding a bicycle, okay? Riding a bicycle. If you see the bicycle, you have to see the bicycle, how to ride a bicycle. You have to

[38:09]

practice, anyway, using the technique to the minimum, okay? Paying attention to your body and mind, and understanding, anyway, the bicycle and also all circumstances around the bicycle, and you anyway, you cannot practice riding a bicycle right in the middle of the street, okay? So, you have to understand everything, okay? And then, try to practice, okay? And then you can, you can get the chance to ride, okay? To ride bicycles, sooner or later. And then you can ride. You very enjoy, you enjoy very much yourself riding on the bicycle. But this enjoyment is still a sort of a feeling, a sense, a sense of a six kinds, one of the, one of the sense, a kind of sense, okay? Which happens after the conscious level,

[39:15]

okay? Conscious level. So, you enjoy very much. But if you completely go beyond enjoyment, this enjoyment, there is nothing to see. Just ride, okay? Just ride on a bicycle. Just ride on a bicycle, okay? That's all. Don't you think so? So, this is the Jijiyu Samadhi, Jijiyu Samadhi. Nothing to explain, nothing to show. All you have to do is just ride, just ride, just ride bicycle. That time, people were very impressed by this posture of your body and mental situation coming from each pores. And then, you really, that posture, physical posture, mental posture, anyway, encourage you to ride bicycle. Even though you are not, you can't ride a bicycle,

[40:24]

you really want to practice, okay? Just ride, just ride. Buddhism always, okay, introductory, there are three stages. One is, anyway, faith, object, and learn what it is, okay? And use as best as we can, okay? Second, you should, anyway, use it until you can feel enjoy, enjoy. It's not good enough. Next, you should leave no trace of enjoyment. In other words, your body and mind must be one with bicycle, street, and circumstances completely. At that time, just ride. This just ride as activity gives forth illumination, good enough to encourage

[41:30]

others, to cultivate some good custom habit, and people are being naturally inspired by. Okay, this is just ride, just ride, Jiji-Yu Samadhi, Jiji-Yu Samadhi. So, this Jiji-Yu Samadhi to disport oneself free in this Samadhi, Jiji-Yu Samadhi, okay? Anyway, sit down, Zazen. Anyway, Zazen, there is nothing extra to be brought into it, just Zazen. This full activity is just like an illumination fragrance coming from full activity. And this, to disport oneself freely in this Samadhi, the right entrance is sitting in Zazen.

[42:43]

In order to, anyway, experience Jiji-Yu Samadhi, sitting in Zazen properly is right entrance, right entrance. Just sit down, immediately this is entrance, you can get into. But actually, you believe such as right Dharma, Shobo, Saddharma is something particular practice apart from ordinary person. That's why Dogen then says next, this Dharma is amply present in every person. Anyway, it is not something you can get from others. Anyway, everyone has. If you do it, anyway, you are immediately present right in the middle of Jiji-Yu Samadhi. Anyway, you can do it.

[43:45]

So, this Dharma means Jiji-Yu Samadhi. Jiji-Yu Samadhi, to disport yourself freely in the middle of this Samadhi. This Dharma is amply present in every person, but unless one practice it is not manifested, unless there is realization, it is not attained. Anyway, let's do it. Let's do it. That is the point. It's not something you can get from others. You should, you yourself do it. Otherwise, no matter how long you can see the people riding on, riding the bicycle, you never get a chance to ride a bicycle. Anyway, everyone has capability, possibility to ride a bicycle anyway. Why don't you do it? Just do it. So, Samadhi, Jiji-Yu Samadhi is not something

[44:50]

particular open to, anyway, certain people anyway, but to everyone. Okay. Then next, it is not the question of, excuse me, the next, unless there is realization, it is not, excuse me, it is not the question of one or many, let loose of it and it fills your hands. Well, let loose of it. How can experience, how can experience Jiji-Yu Samadhi become oneness with the bicycle itself?

[45:56]

Anyway, there is. It means nothing to grasp in your hand, which is called, I am riding, or bicycle is present with me. There is no idea, okay? If you just ride, okay? If you just ride bicycle, becoming one with the bicycle, there is nothing to grasp, okay? What is called, I am riding or I am not riding, okay? Or I am one with bicycle or bicycle becomes one with me. No idea. That is what is called let loose of it. So, within Samadhi, Samadhi itself possesses, okay? A merit of let loose of it. No, nothing to grasp in your hand. Just ride, just ride. This is always the terminating the bond we have to reach. In Dazen or in washing

[47:04]

face, walking on the street, anywhere, in listening to the Buddhism, anywhere, this is very important practice for us. But it is not the no-mind. It is not the no-mind or the point that sometimes people misunderstand the Samadhi, one-pointedness or oneness becoming one with Dazen or play with no illness, okay? Sometimes people misunderstand it. So, some people say, I don't know where I am falling for. If you ride a horse and the horse suddenly jelps and you try to hold fast on the neck of the horse and so as not to fall down from the back of the horse, you hold fast, okay? Then people ask you,

[48:11]

where are you heading for? You say, I don't know where I am heading for. Please ask a horse. This is, we do always, okay? We do always. Several years ago, the people was on a train and his friend asked him, where are you heading for? He said, I don't know. I don't know. It looks like a free ride, okay? I don't know. But it's not. It's not. It is. It is not the no-mind, nothing to grasp, okay? Well, if you say this, that is a no-mind, but that is not no-mind because you grasp already something which is called no-mind. So, that's why you say, I don't know. I don't know where I'm heading for. When you do that, then you cannot say, I don't know. You cannot say, I don't know

[49:18]

where I'm heading for. Anywhere you have to, you are heading for, that's it. Anywhere you have to know. So, just go move. Just move toward that. Without this, you cannot do anything at all. So, that's why in Japanese we say, kakusoku. Kaku means awareness. Soku means touch, okay? Touch. Kaku means awareness. Soku means touch. Awareness is very important experience, but awareness alone is not important because awareness alone is a sort of experience at the conscious level, okay? So, it doesn't work in your daily living. Such awareness stays with your intellectual sense at the conscious level, but it doesn't work in your daily living. So,

[50:23]

awareness must be alive anywhere in your daily living. Awareness must touch the ground of your life. So, you should be aware. Where are you heading for? Yes, you should know. That's it. And then, this awareness must be anywhere, must be touching the ground, which is called, that's doing the Zen. And when you do the Zen, one. Just one. Nothing to grasp, but here is full awareness. So, finally, you cannot say anything, okay? I am aware, awareness, awakening to what I am doing or I am becoming one with the Zen or not. Finally, you cannot say anything. All you have to do is practice. Just do it. Just ride a bicycle. That's all you have to do. Ride

[51:29]

the bicycle. This riding the bicycle activity, riding the bicycle must be, okay, illumination, fragrance, okay? By which everyone is inspired, okay? Not just like a kid playing, okay? Playing with no hindrance, just like a kid. It's not just like a kid playing with no hindrance, okay? It is beautiful, but you are adopted, okay? So, just one. Just play with no hindrance in the Zen, but it must be illumination. By which everyone must be inspired, okay? Inspired, educated, cultivated. This is, anyway, two roots of it, two roots of it. At that time, if you loose of it,

[52:31]

anyway, let loose of it and it fills your hands. At that time, bicycle and your body and mind, anyway, fully aligned, very naturally. So, you can grasp it very naturally. Both of them, now all circumference, anyway, in your hand, very naturally. That's why Dogen Zen says, anyway, let loose of it and it fills your hands. But this is not to learn, not something, to learn something technical, okay? Anyway, you have to find, anyway, way to ride the bicycle totally. I'm not a guidance teacher. If you want to drive airplane, well,

[53:38]

of course, you have to learn the structure of the airplane, how to use the handle, of course, but it's not matter of mastering something technical. You have to learn something more than technical, technique. I'm the guidance of, anyway, teacher. This is, anyway, you should, you should master. Master. From moment to moment, when the airplane is leaning to the right, immediately, your whole body and mind works, concentrating on handle, just like that, then move. This is completely beyond technique. But anyway, you have to learn this one through, anyway, teacher. Teacher, anyway, gaijin. Dogen Zen says, this is due to transmitting the wonderful Haku method in a powerful way,

[54:55]

uh, in private encounter between teacher and disciple. He said, Hisokani, Hisokani. Hisokani means secretly, secretly, quietly. But secretly and quietly doesn't mean something hide, okay, behind. It's not something, and hide and do something. It's not the secret, okay. And the secret in Buddhism, particularly in Zen, is something conspicuous, okay. Totally, that is the secret. Because how to learn? Ride the bicycle, okay. While the teacher must be behind you, or side, to the right, to the left, anytime, anywhere, teacher always running with you, okay, following you, and watching your bicycle

[55:57]

and body. And when your bicycle is leaning to the right, immediately hold, and keep it balanced, and push it, and let loose a bit. Then you can ride again. If you lean to the left, immediately hold it, okay. Then teacher says, straight back, straight back, get the strength, lower abdomen, anyway, go, going, going, go ahead, go ahead. This is, this is not something technical, don't you think so? But you should learn, you should taste how to get, okay. So everyday life. So that is, that is something you should learn secretly, okay, between you and teacher. Secret means nothing to explain in a word. It's not a technical thing. You can explain one by one.

[56:59]

But it is something secret, okay, behind verbal explanation. But it's really clear, okay. It's always working, okay, in your daily life, between a teacher and you, okay. Bicycle and you, and teacher, and bicycle, and all that. That's why this is, that's why this is, okay, to how to let loose of it. How to get, how to get, did you use Samadhi? Well, let loose, loose of it. How to let loose of it, okay. Don't be afraid of bicycle. You can ride, so don't be afraid. Even though no matter how long you say, explain verbally, you touch to the bicycle, that's why you are afraid. Even no matter how long you say, it doesn't make sense. So how can you get rid of attachment to the bicycle, creating fear? Just feel, anyway, guide. Ride the bicycle and guide.

[58:03]

Okay, this is how to let loose of it. Let loose of it. If you, if you cannot let loose of yourself, it's very difficult to be one with bicycle, with gassho, with bow, with sasen. Anyway, let loose of it. That time you can get something totally, okay. Okay, that is very important, the keystone in Buddhist practice, what you have to learn in the relation between teacher and student, okay. So, Dogen Rinzong says, as the eye of the practice is clear, the eye of the right Dharma is clear.

[59:13]

Since the eye of the right Dharma is clear, the eye of the practice comes to be clear. Okay, as the eye of the practice is clear, it means, what do you mean?

[59:40]

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