In the sutra, there is a story of one of Shakyamuni Buddha's disciples, who used to be a not good person. His name was Angrimala, he said he made a wig with the fingers of a man whom he killed. So, in the sutra, he killed 999 persons, then he vowed to kill a thousand men, but anyway

[01:12]

he succeeded, he was successful in killing 999 persons, but there is some trouble, because his mother, his mother was really suffering from a hungry ghost. She suffered from hunger for a week, so anyway, Angrimala seems to be bad person, but he had

[02:22]

a little bit of a good personality, because he wanted to give some food to his mother, who suffered from hunger, anyway he got the food, I don't know where he got, from where he got the food, anyway, he got the food and tried to give the food to his mother. Then at that time, he thought, well, even my mother will die, then she will die, anyway he said, it is sure she will be born in heaven, if so, I should kill her, in order to be successful in making a wig with the fingers of man.

[03:25]

Then, he was about to kill her, he saw her, at that time, Shakyamuni Buddha stood right before and behind him, then he noticed, Shakyamuni Buddha stood behind him, then he turned back, said you are great samana, samana means priest, shaman in Japanese, in other words, you are a priest, you are a shaman, then he turned back immediately and then he tried to attack Shakyamuni Buddha to kill him, but every time he tried to take one step forward, Shakyamuni Buddha took one step backward,

[04:31]

shouting you are shaman, samana, he could have killed him, then he completely got exhausted, then he bowed, he bowed, he bowed to Shakyamuni Buddha, touching the five parts of his body, forehead, two hands, two knees, and became a priest, then next day, after becoming a priest, he practiced begging on the street with the rest of the priest disciples, at that time, the Indian people had some customs,

[05:39]

for instance, it was when an elephant has a difficult delivery, the elephant needs to listen to the Buddha's teaching, not all of the Buddha's teaching, just a little bit, that Buddha's teaching is one of the precepts to not tell a lie, this is not a lie, so the elephant needs to listen to pure words,

[06:41]

just one pure word, according to the precepts to not tell a lie, then at that time, the angry mother practiced begging, telling the bull, then a man called him, angry mother, to invite his house, and said, I'm sorry to disturb your practice, because I have an elephant who has a difficult delivery right now, would you give a pure word to the elephant? but at that time, the angry mother was completely upset, to not tell a lie, he couldn't, he couldn't give her a pure word,

[07:48]

because you know so well what the angry mother used to do, 999 persons he killed, so at that time he was completely upset, then he returned to the Shakyamuni Buddha, what should I do? he was asked by a guy who had the elephant, which is a difficult delivery, what should I tell him? then Shakyamuni Buddha said, well, you should say to this guy and to the elephant, I have never told a lie since the beginningless past, I have never told a lie since the beginningless past,

[08:59]

but at that time he couldn't believe the Shakyamuni Buddha's statement, but that was sort of an order given by the Shakyamuni Buddha, but Shakyamuni Buddha is my teacher, then in her mind he had still some doubt, but anyway Shakyamuni Buddha said, you should say, I have never told a lie since the beginningless past, then he went to his house, then he said loudly, I have never told a lie since the beginningless past, then the baby was born, this is a story, this is a story, then Dogen says,

[10:11]

the enlightenment of Buddhists and Patriarchs is not living and coming, but is unceasingly transmitted by Gyoji each day, Angulimala practiced completely Gyoji each day, therefore each day is precious, then Dogen says, as one cannot commit oneself to one day yet, one shouldn't feeble away his time of one day, this day is precious treasure which one should be reluctant to lose, if you don't understand this story, every day you should take best care of Gyoji of each day,

[11:25]

then Dogen then says, after attaining enlightenment, you should just continue to practice Gyoji of each day, if you don't understand what Buddhism is, it's alright, please take care of each day of your life, I think, today is the last day of Sushin, also the last part of our training period, after the training period, some of you will go back to your home, see the parents, sisters and brothers, some of you will stay here,

[12:29]

wherever you may go, important point is, you should be a person who is transmitted by Gyoji of each day, it's not necessary to speak too much, if you go back to your home, important point is that you should just be there, and take care of each day parents, washing your face, your friends, the other day I mentioned Buddhism, first of all appreciate the other's presence, first, it means everything is here,

[13:36]

in the realm of each day, one day, before then each person should transmit this reality, where everything is here, respect, your house, your mother, brother, father, who don't know exactly what Buddhism is, but as long as you are there, maybe you cannot get out from communication with the house, parents' house, parents' friends, your parents, brothers and sisters,

[14:38]

to appreciate the other's presence means to take care of, to confront with everybody first, taking the best care of friends, parents, when you get up, and meet your friends and parents, you should say good morning, good morning speak of Buddha-Dharma, morning doesn't merely speak of just words, but when the good morning speaks up of Buddha's teaching, that time you are the person who transmits Gyoji of each day, Gyoji of each day is not to transmit,

[15:48]

Gyoji of each day is not the matter of confliction, confliction of knowledge and talent, or experience in comparison with others, just accept, each day, this day, this day, in this day, in the realm of this day, many people exist, first you should be, you should just be there, then the presence of your presence, and then your presence always imparts, the elegance of Buddha's teaching, in the house where parents, your brothers and sisters live,

[16:51]

they ask something, what Buddhism is, well, you should speak something, you know, if you don't know, it's not necessary, you should keep, you should hold silence, even though you understand so well what Buddhism is, then you try to explain how much I understand Buddhism, but there is some important question, Shakyamuni Buddha says, the evil man, hearing which is good, comes up to me and disturbs, disturbs, that's very interesting, even though you understand so well what Buddhism is, and then that's why you explain, but everybody is not always accepting,

[17:57]

everybody always enjoying your talk, your understanding, sometimes that Buddhism is nonsense, sometimes it disturbs, people disturb your understanding, then you confuse, so, I think, whenever you speak up, be careful, don't sell your understanding in cheap price, just kidding, Shakyamuni Buddha says, don't sell the Buddhadharma in cheap price, so, just, but first you should just be there, and if someone asks you, you should speak, just a little bit, if you understand,

[19:00]

if you don't know, you hold silence, and also, Buddhism appreciates the present, the present, living present, which opportunity is provided, it means, whoever you encounter, right now, right here, this, the opportunity is very valuable, very valuable, whoever you are, then, when you go home, see the parents, brothers and sisters,

[20:01]

strangers, that's the day when opportunity is provided, it's very important for you, then, if you stay here, in Asaha, in summer, you will find a very different situation from training period, particularly in weather, in climate, different, many people come, no Sesshins, I think no Sesshin is very happy for us, instead of Sesshin, I will give some chance to Semin,

[21:07]

Semin 4, Semin 4, wherever you may be, you should just be here and there, taking the best care of Gyoji of each day, then, if necessary, speak up, then you appreciate others' presence, each day, which the opportunity is provided, this is Buddhism, this is our practice, if you can appreciate other people's presence,

[22:07]

do you go away, or do you try to go away? go away, even though you don't like, as much as possible, you should make every possible effort, to take care of others, this is, this is, appreciate others' presence, in the part of your mind, I don't like, don't kid me, question? question is, to make too much noise,

[23:08]

without convincing yourself of the truth of human world, if you understand yourself, how much you waste time, it is already, your mind, it shows, it indicates that your life is a little bit calm, a little bit calm, because you convince yourself of the truth of me, the truth of wasting time, so, not wasting time, not waste, waste time is,

[24:11]

to accept, to appreciate, that everything exists, before you make too much noise, if you don't know, if you don't realize, too much noise you make, that noise is just noise, it's worse than a croaking frog, croaking frog is, is always giving the human being, some feeling of elegance, in the autumn night, but human, too much human, our noisy,

[25:13]

the noisy of too much noisy, too much noise which we do, we make, sometimes just make a noise, like a bubble, it doesn't make sense, but we are very interested in making noise, well, no, no meaning, no meaning, but anyway noise coming up, doesn't mean that, it has no abide, noise itself has no abide, but anyway noise coming up, then when, because there is something, being muddy and sticky, or fuzzy,

[26:17]

this is calm, which is called calm, which is called satsang, so whatever kind of noisy you want, want to make, we need some effort, we need to make some effort, means before, before you make a noise, try to be, you try to be yourself, as you are, this is, first important practice for us, it is not to make a noise, not to waste time. Can you give a most simple and strict translation of the word Gyoji?

[27:20]

Gyoji? Gyoji? I spent all the time explaining it, I just need a Gyoji. Roshan, I guess that came out well, I didn't mean an explanation, I meant that, It's not an English dictionary. It's not an English dictionary. But in terms of language, often what's called a transliteration, gives a kind of feeling for what it is, it's a new way into meaning, to know language itself. To think of the original word, I will explain literally. I will explain the word literally first, so you think of it later.

[28:20]

What is proper translation, in English. Gyo is practice or action or deed, but in this case, Gyo is practice, what you have used so far, your practice. Ji is to sustain, to hold, to hold, to keep. This keep, keep, there are many ways of keeping something. This is also keep, sticker. This is also keep, stick on your hand. But this keep is, to keep something with compassionate, considerate attention, with respect. This is keep.

[29:22]

So for instance, like this, is keep. This is Gyo, Ji. So practice sustaining. Please, find some proper word, in English. Some being. The others mean the people? I don't think so. Of course they have six senses, or eight senses. Of course they suffer, but when you see,

[30:25]

when you see the grass, and the birds, and the trees, in terms of human karma, human karma, you think, oh, they are suffering. They are suffering. But the trees, and birds, and so on, themselves, don't know exactly, what suffering means. Some people suffer, more than other people. What do you mean? Oh. You mean the Buddha, and the arahants? Of course, suffer. So come on, the Buddha suffer,

[31:26]

arahants, five hundred arahants, also suffer. But degree of much they suffer, is different from ordinary person. How they accept the suffering, is very different from ordinary person. Can you say that you suffer, if you accept suffering? Can you say suffering? Can I, you mean, can I accept the suffering? If you have pain in the neck, but you accept, then you cannot say you suffer. No, it's suffering. Suffering? Yes, it's suffering. It's suffering.

[32:30]

It's suffering. But, through this suffering, the time will come, when that suffering, is not suffering. It means, to accept suffering, right now, right here. Going beyond, discrimination. It is transmission of Gyoji, each day. After? Yes. Sukiyoji said to me, because he suffered, so he tortured. He said,

[33:35]

the doctor said to him, maybe you are alive, you will be alive for six months. But he said, how long? How long I will live? I will be alive. It doesn't make sense. It doesn't matter much how long, I will be alive. Two months, or three months, or six months, the same. Suffering is suffering. Because, accept, suffering is already here. But, that's very important point. We are there, in our case, doctor says, you will be alive, six months. Wow, wonderful. The other doctor says, you will be alive, two months. Please, let me alive, more. That's the usual case.

[34:38]

The enlightened person is, it doesn't matter much, how long, he will be, six months, two months, a year, two years. D.T. Suzuki, when D.T. Suzuki passed away, his secretary says, do you want something? Do you have something to eat? He said, no, nothing. How do you feel today? He said, all pain. Trouble is pain. But, if they have some psychological suffering,

[35:47]

and you could get angry at them, how can you feel, you know, compassion? It's pretty difficult, to take care of such a suffering. Sometimes, you have to, let them alone, through suffering. For instance, when, people are comforted, by their families and friends, and, suffer so much, crying, sometimes you, you should let them alone. Because there is no way, to take care of him. Whatever kind of words, sympathetic words, you try to give, doesn't make sense. But, important point is, they need, someone, they need someone,

[36:48]

who, is, always, imparting, imparting, sort of, a peace, or, harmonious, spirit, to them. Like a Shakyamuni Buddha. Shakyamuni Buddha is always here. Then people are very enjoyed. Even though he doesn't speak. So people need, such a friend, or person, even though he doesn't speak so well, so much, even though he doesn't know, what kind of proper, sympathetic word, he should be given. He should give. Everybody, everybody need, such a person, friends. The presence of such a friend, or a person, always,

[37:48]

relieve, human being, of, suffers, or sadness, or pensive life. Sometimes I, I don't want to help, I just want to go away. It makes me angry. Like that. And I want, I guess I want to save myself that answer. But I don't want to add, more suffering in the situation, than human beings. Sometimes you should suffer, by yourself. There is nobody, who reach to your, who reach your suffering. This is life and death. Like, Sukiyoshi, nobody touch, nobody reach his death, which is going on.

[38:51]

Nobody touch. Nobody reach. All he has, what shall I do? Just accept, just suffer. But this, accepting, this acceptance, of suffering, no, there is, very important point, so-called, perturbability, and peacefulness, or harmoniousness, whatever you say. How the, Sukiyoshi himself, beyond, conception of, a man, may, be happy, here. And, accept, all be, that with, love. This is life, this is real life. Sometimes, you have to suffer, by yourself. You see,

[39:59]

the other day, I think that, we should learn, to see the desires, and to create it. You see something? Create? We should learn, to see the desires, and create it. Say something. Create? Suffer? I say that? He said, we should see the desires, and then we create. He said more about that. We should see what? You said, we should see the desires, and then we create. Oh, we create. We should see. We should see. We should see. I think last, in December, the scene I told, there are many kind of, many kind of zazen,

[41:01]

hell zazen, hungry ghost zazen, and fighting spirit zazen, animal, animal zazen, human, human zazen, human zazen, and heavenly zazen, heavenly zazen and, Bodhisattva zazen, not so. Okay? Many zazen. Then, our zazen is, Tagata zazen. But, Tagata zazen include, hell zazen, or, hungry ghost zazen. Okay? In the realm of hungry ghost zazen,

[42:05]

there is Tagata zazen too. Okay? Yes, this is true. That's why, I said, you should see. Okay? You should see the zazen, which you create. So, that time, if you are, the, upset, if you're confused, and, attached to it, you can get out, from hungry ghost zazen. For instance, you smell so good, from the kitchen. Mmm, good. We made, wonderful dishes tonight. Look, that's hungry ghost zazen. Then you, listen to the bell, turn,

[43:06]

next, demons come. Demon comes. It's hungry ghost zazen. No. Hungry ghost zazen is, Tagata zazen. Okay? If you touch the hungry ghost zazen, it is not Tagata. Okay? So, don't worry. So, don't repulse, don't chase. Don't repulse, don't, don't take, attention. Don't take notice of. Okay? Smell? That's all. Okay, next, Tagata zazen. Mmm,

[44:26]

we can't help them. Even though you can, you cannot help them, the important point is, you should be there. You, should be there, with, compassion. If, they miss, such a person, if they lose, such a person, they are completely upset. They can't alive. They can't be alive. Yes. Because, you are hurt. Of course, it's not easy, to be there,

[45:29]

with, the people who are suffering, without doing something. It's pretty hard. But nevertheless, you should be there, with compassion and feeling. It's compassion, Buddha's compassion. And then, if you find something, if you find something to help, even a little bit, try to help. Sometimes I feel like, I get so involved, feeling sorry for another person, who's in some situation, in which I can't help them, that I, I try to do something, and I just get on with stuff, and whatever I do, turns upside down.

[46:30]

It turns me upside down, and maybe turns them upside down too. It's kind of taking off. Sometimes, when I feel, that kind of involvement, with something, suffering, it doesn't really, I don't trust the feeling. It doesn't really feel like, compassion. It feels like some kind of pity for myself, which, I don't know. It doesn't, when I think of that, I think, oh, you're trying to do something good. But a lot of times, what it really feels like is, it's not compassionate. I don't know, some mild fear, or self pity, I don't know. But, to the contrary too, that you are, such a feeling, you realize that, there are, many things, which make you, which make you, upset, upside down, or confused. The more you try to give some help,

[47:31]

to him. So, at last, what should I do? If you ask, what should I do? What can I help you? At last, strictly speaking, sometimes, there is, no way, to help. Just be there. Even though you don't like, this is still true. When you try to touch, when you try to reach, the source of suffering, you can't reach. If you can, the suffering which you can reach, is just suffering, which is, floating, on the surface. Float. Float. Float. On the surface of human life. But, you can't reach the source of suffering. At that time, you should know this point, and you should accept this point, and also, you should, accept, your source of suffering, and others' source of suffering. Source of suffering is same,

[48:33]

applies to everybody. So, if you understand this point, you have to be there. Thank you. I appreciate about the use of humor, or wit, in the sense that, sometimes, it seems like, that can be, very helpful, for suffering people. Because, sometimes, when, doing something humorous, or, or using, some sort of, humor, towards a suffering person, they just seem to break, break out of their suffering, and, they sort of, they just see it, sort of, as an example. But, suffering, that humor, is also, many kinds of humor. But, if you, it seems, it's very difficult, to, save people, from, their suffering, by,

[49:33]

the humor. If you use, suffering humor, the wit, that they must use, that humor, is, sort of humor, but, this humor, cut off, completely, source of suffering. Directly. For instance, it kills, Zen master. It kills Zen master. This is very humorous, but this humorous, is very, pissing him off. For instance, the, the skeleton, on the top, of the pole, and, walking the street, in the New Year, everybody hated. Get out. But, he said, be careful. Moment after moment, you are marching, to the grave. You are laughing now,

[50:37]

but, this, it's very serious. But, this is, for, it kills Zen master, and it's very humorous. Very humorous. But, this humorous, is very, pissing him off. If you use this, if you have, some capability, to use such a humorous, that's okay. That's okay. Well, sometimes. Sometimes, ordinary people, use such a humorous. Like, the other day, I mentioned, one of my, one of the, country folks, in my village, fixed a wooden bucket, you know, wooden bucket, and then he brought, brought it to the, to my master. And then he said, try to test, try to test this, wooden bucket, to see that,

[51:38]

if it is complete. So he said, okay, yes, yes, yes sir. He poured water, into the wooden bucket, and, water leaking. Then, master says, what's the matter? Did you, did you fix the, wooden bucket completely? Oh, yes I did. What's the matter? This is, reality. He said, oh, maybe, temple's water, is very delicate. More delicate. Then, my master laughed, and laughed. It's a very, good humor. But he is, really, a master. More than my master. But, also humor, it depends on the person. It depends, it depends on the,

[52:42]

person who listen to. Whether humorous, statement, is alive, or not. So you should be careful. You have to use the humorous word. According to the, occasion, and man. Thank you. Appreciate it. It's the son of Ryokan. Great, hermit saint, in Japan. He never, moralized, sermonized, urged anyone, to get on to a spiritual path. Simply an example, a living example by himself. For most of us, we have, friends who are kind of interested, in a spiritual way, but yet, are still fascinated, by their, and so forth. And, continually, it turns into, falling on their face. How hard, to be pushed, when they come,

[53:42]

and ask, for some, advice, or, it's, one feels helpless, when they come, and ask, you know, what can they do, and you can't say, because the person doesn't. You should, you should lead a better life, because most, most of us, come out of, this, this sort of environment, of the, of the preacher, where you know, you, nurse her, and then, you are warned, at the same time, you must repent. Nobody wants to do that. Laughter I don't know, what shall I do? Laughter Be quiet. Yes. Laughter Sometimes,

[54:43]

you have to be careful, hold in silence, and, tell him, tell him, why don't you come to, you know, practice with us, and, but nevertheless, they don't accept. It's alright. Second time, and, when they come, to you the second time, then you say, no, why don't you come? That's it. If they don't accept, next time, they will come, why don't you come? Laughter Sometimes, you keep silence. But, the question is, they come, to say, they come, that fact, the fact that, which they come up to you, is very good chance, very good, very good, thanks, which occasion is, great occasion is, provided. With this occasion, enable him to, communicate, with you, and with,

[55:44]

something, you know. It's great move, and so on. That's why he came, he comes. The, to come that, reality, and the reality, which, he comes, that is so meaningful, okay? It is meaningful. It is meaningful. So, it's not necessary, to speak so much, speak up so much. If you can find, some, to communicate, with him, you should have. Because, individual has, their own karma. So, it takes time. So, speak up. Whatever happened, to Ikkyu Zen Master, did he come to a bad end? What did he, go on to do? I mean,

[56:44]

it sounds like. We think it was very, funny, but, if he, I can imagine, you know, Japan, to go around, getting a dead man, and everything, carrying a skeleton, on all things. What happened, to him, as a white woman? That's up to you, please. Whatever, whatever you can imagine, that's all right. It doesn't matter, okay? Has his life story been written? Huh? Can I read his life story? Oh, forget it. Power trip for me? Power trip. Power trip.

[57:54]

Power trip for me. There is, something wrong? Relating, concerning with the power trip, for me? Or you? A power trip, on him? So he doesn't know? Oh, oh, only you, I see. I thought, on me. But, in Tassara, power, power trip, in Tassara, is not important. Yeah, if you go to outside, more power trip. That's all,

[58:56]

huge power trip. So through the Tassara practice, you should know. Then, as much as possible, don't touch too much, okay? As much as, if you can escape, if you can, slip, step aside, yeah. If you can step aside, it's not, it doesn't mean, it doesn't mean to escape, okay? You know, here is some wall, and then you know this wall. Then, if you go straight, you know, so what will happen? If you know, why don't you step aside? This is important. Yeah. Even though you put aside,

[60:14]

and go the other way, and your head coming out, your hands coming out, your legs coming out, but there is something left. It's your tail. Okay? Everybody don't want the power trip, but we are, in that side, we are very interested in power trip. But, that's why everybody do that, do the power trip. Then, when you dislike, when you dislike, you want to get out, then put aside. The whole part of the body, come out, from the power trip, but there is something left. It is tail. If you, that's why you should know,

[61:15]

what's power trip is, okay? You should know power trip is. For this, sometimes, you have to watch carefully, okay? Before you bump your head. Sometimes, you put aside. Thank you very much.

[61:41]

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