Day before yesterday I mentioned that the fundamental way of our refined practice is to become yourself as you are. In other words, it is to become yourself as you are regardless of whether you are a misery look or a beautiful look. All you have to do is to become yourself through and through as you are.

[01:09]

At the stage of the present, moment after moment, the fundamental way of our practice is continuation of doing in that way. That's all. But to become yourself as you are is very difficult to understand because to become yourself as you are, Religiously or philosophically speaking, it is the absolute point where all sentient beings exist vividly. Where therein no amount of discrimination is made.

[02:18]

This is to become yourself as you are. In other words, simply speaking, it is the absolute. The absolute. Where human beings exist. I mentioned very often taking an interesting story as an example. In Japan, there is a very interesting story in relation with one of the saints named Kumeno Sennin. Sennin means saint.

[03:21]

In other words, enlightened person. Kume means his name. Kumeno Sennin. Saint of Kumeno. After practicing hard for long years, it enabled him to be born in heaven. Day in and day out, he was really delighted in living in heaven. One day, when he took a walk around heaven without any complaint, that time he found a beautiful lady walking on the street, not heaven, on the earth.

[04:32]

The moment as soon as he found her, he thought, Wow, she's wonderful. She's beautiful. Immediately he fell down into the earth from heaven. Today I read the book written by Koisho Uchiyama. I found the same story, mostly the same story. The old man gave an interesting story to Uchiyama Roshi in his childhood.

[05:39]

The old man gave an interesting story as follows. In the beginning of the world, earth, there was a god, which is called the Absolute, Absolute One. First of all, he tried to make a human being in the same form of him. The god was really happy to see the human being who has the same figure as god.

[06:55]

With the passing of time, as the time passed, he found that the human being has been interested in gradually mysterious behaviors. Sometimes bad behavior, sometimes good behavior. But mostly the human being is gradually interested in playing with mischievous behavior.

[08:03]

The god was really anxious about the human being, what to do. But the god is the Absolute anyway. As long as he made the human being by himself, For a while, anyway, he continued to be very patient. But he couldn't bear to become patient for so long. At last, he made up his mind to give a piece of suggestion to him, to human beings.

[09:14]

What are you doing? Please don't do that. As long as you are a human being, please do in that way, as I gave a suggestion to you. As soon as the god gave a suggestion to the human being, he had to leave his position as the Absolute. And he became the Absolute which was the opposite of relative.

[10:17]

Do you understand this story? The Absolute is completely the Absolute. The existence of the Absolute, there is no the idea in relative. Do you understand this? Completely Absolute, this is Absolute anyway. There is no object. In comparison with the Absolute, Absolute is completely Absolute alone. As long as he gave a suggestion to the human being, it means there are two existences, human being and god. If the god is completely the Absolute,

[11:24]

he cannot give a suggestion to human being, whatever they do. This is the position of the Absolute, regardless as the god. At last, in this story, he did. He gave a suggestion to human being. In other words, the god is a sort of teacher. A sort of teacher who has many disciples, his disciples. The teacher always looks at the disciples, what they are doing. When he finds them to do bad behavior, he gives a piece of suggestion to them,

[12:29]

don't do that, you should do this. In this world of the idea of giving suggestion to someone, the teacher is not the Absolute. The teacher is the idea which is the opposite, opposite to the students or disciples. In this story, the old man says, this god gave a suggestion to the human being, then he has to leave his position, which is called the Absolute. In other words, he became the Absolute, which is the opposite to the relative,

[13:30]

individualism, dualism, not individual, dualism. Then the old man said to the Uchiyama Roshi, Uchiyama Roshi was born in Tokyo, in the big city. I hope you will find the god or Buddha, which became a muffy, named the god or Buddha, in the museum. Because you were born in Tokyo, you have many chances to see such muffies in the museum.

[14:39]

You know, religion always takes care of the subject of the Absolute or Buddha. Or enlightenment. But if you discuss about the subject of success or failure, you understand so well what success is, what failure is. Sometimes, as Buddhism mentions,

[15:41]

we have to, at any cost, look at the subject of no success, no failure, no benefit, no reward. You don't understand completely what it is, as if telephone lines are interrupted. Completely you don't understand what it is. But as long as we are human beings, with the mind, the function of mind, naturally, it is natural that we are interested in what the Absolute is,

[16:50]

what the Buddha is, what the enlightenment is. So, at any cost, we have to describe what it is, what they are, what enlightenment is, what the Buddha is. Then human beings produce many legends, the story of legends and mythological stories. Through the mythological stories and legends, we try to understand what God is, what the Buddha is, what the enlightenment is. Unfortunately, human beings are apt to create over-believers,

[18:03]

over-believing God which occurs in the mythological story or legend. And they are always delighted in being in the world with the spirit and enthusiasm of festival merry-making. Look at Japan, Japanese religions. There are many new religions. They are always carrying the God which occurs in mythological stories or legends

[19:08]

on the mikoshi, special stage. Japanese people always carry that. And in the festival, I'm working on the story like this. Have you ever seen it before? And then, there is such a festival merry-making which they are infatuated with over-confirming the God which occurs in mythological stories.

[20:23]

They often make human beings upset, be upset. One of Japanese religions says to people, you should believe the teachings of our religion to the person who is about to fly to United States. If you don't believe the teachings of our religion, you could fall into the ocean and you must die. Wow, that's terrible. Human beings are very weak, a sort of weak grass.

[21:30]

If the people tell you, you will die. Unless you believe the teachings of Buddhism, you find yourself that you are at loss what to do with yourself. Because there is no way to find a better, there is no way to find to make you firm, make your life firm. Then, on the contrary of your will,

[22:34]

you are gradually plunged into the teaching of new religions. There are many examples in Japan which many people suffer from such force of religion. I think in India, Indian people know so well how terrible it is. If you believe, if you have over confirming the God which occurs in the mythological stories,

[23:40]

if you read Upanishads, you will find many examples. Then, I think, how can I explain? How can I explain the absolute? How can I explain the Buddha? In other words, how can I explain the great fact, the absolute, which means that you become yourself as you are at the stage of present, moment after moment. How can you explain? In the world of becoming yourself as you are, there are many questions which you must take up.

[24:44]

Because, for instance, how do you become yourself as you are? How, where, when do you become yourself as you are? Even though you continue to make a question how, when, how, where, we become ourselves as we are. The reality, the reality that you become yourself as you are never gives any piece of suggestion, a piece of suggestion to you. Just to become yourself, always the question how, when, where,

[25:50]

we become ourselves as we are, is left behind you, like the spring, like the water, like water which springs out instantly. You can't get it. You cannot arrest a piece of water. If you can't take the water with a cup, it's not water which springs out constantly. Such water is a sort of idea, which is called a cup of water,

[26:50]

and which has a certain purpose. That you could be drained. You could drain it. It's pretty difficult to explain how to become, how to become, when you become, how to become, when to become, yourself as you are, where you become yourself as you are. Then, in Buddhism, in Buddhism, in the terminology, we use the word emptiness, nothingness. Then, if Buddhism explains,

[27:59]

describes the absolute, which means that you become yourself as you are, using the word emptiness, you think, oh, emptiness, human being is emptiness, human being exists based on, on the basis of the teaching of emptiness. Or there is no effort to live, there is no effort to find one's life to develop. develop. Sometimes,

[29:02]

you are faced with very difficulty of nihilism, which you cannot find your life worth living in this world, because everything is emptiness. That's very, that's terrible. Then Buddhism says, sometimes says, shoho jitso, shoho jitso means as it is-ness, as it is-ness. Buddhism tells you to stick to the idea of emptiness, only,

[30:07]

and discourage his life. Buddhism says, you should look at, look at the shoho jitso, the teaching of shoho jitso, as it is-ness. If you listen to this teaching of, as it is-ness, you feel relief, something anyway, from something, oh fine, as it is-ness. All I have to do is to live on my way, because I is I, I am I, you are you. It's not necessary to follow a certain teaching of Buddhism, a certain teaching of Christianity. But that you don't,

[31:24]

but you still, you don't yet understand what the answer is, even though Buddhism puts emphasis on the idea, saying it is-ness, or emptiness. Then, Zen Buddhism teaches us it is easy to get, to get to the goal of enlightenment, or the absolute. Therefore, you should get rid of

[32:25]

any affective preference. To get rid of the affective, affective preference is a little, a very good explanation in detail of, no, to get rid of affective preference is a good, detailed explanation of the emptiness, or as it is-ness. Because it means that

[33:27]

the basic attitude of how to behave, how to behave right here, right now, the basic attitude of how to behave right now, right here is to get rid of affective preference. That's all. Then, and then, also, the Zen Buddhism says to take away from selfishness, selfish ideas. Now,

[34:28]

this is a very good suggestion, very good, direct, direct suggestion how to behave, how to find the basic attitude how to do. But still, we have some doubt. If you, if you heard, if you hear the subject teaching of Buddhism, you say, you say, how to, how do I, how do I get rid of affective preference? How do I take away from selfishness? Actually,

[35:36]

actually it is not necessary to ask, to say how to, how to get rid of selfishness or affective preference. Now, what you have asked, what you have some question, how to do? Is still the person who are going around, around in a small world like a flock who lives in a small well or like a cat which is chasing out his own tail. You never catch it. But he is very enjoyed chasing out his own tail. The same is to be said

[36:38]

to the human being. If you listen to the teaching, you should get rid of affective preference or selfishness. You should follow in that way, that's all. But you ask yourself, something impels you to make question, how to do, how do I get rid of the selfishness? What is selfishness? This is very important point. You know, to say what all you have to do is to follow the teaching of Buddhism

[37:39]

is to say what you have or you find, you look at yourself before you measure yourself with your own ruler. To become yourself as you are is to become yourself who is not measured by your own ruler.

[38:39]

In the Zen story which is called Shoyo Roku, like a blue cliff record, there is a story the sojourner was asked by a priest named Toku. A sojourner says the Buddha's Dhammakaya Dhammakaya or Buddha in other words the true body of Buddha anyway, the Buddha itself. This story says the Dhammakaya of the Buddha is like a

[39:50]

space, like the space. According to the change of circumstances the Buddha the Buddha appears immediately as he is. The sojourner asks the priest how do you appear as a Buddha according to the change of circumstances. Every change of circumstances. You know, the Buddha is like a space. The day before yesterday

[40:53]

I mentioned about the space. I said the space is the universal medium which life moves always in the constant transformation. Also space includes the principle of change and movement of all sentient beings. The change through the space is something that could be arrested but only guided. Movement through the space is something that could be confined but only

[41:54]

directed. Taking the example of one of the poems, Japanese Hayaku composed Basho. The Buddha is like a space. A space includes everything. Every principle by which everything exists firmly, absolutely, without any disturbance. When it starts to work you find the truth,

[42:55]

you find the real truth of the function which everything possesses. At that time you can compose some poem like Basho. All the plants, the frogs, jump into the sound of water. Space accepts the function of all the plants, the frogs, and the water which exists on the basis of the change and also which is moving vividly, which is pulsating vividly in the world of change, in the world of constant

[43:56]

transformation. At that time you find some wonderful mood of the circumstances surrounded by plants, frogs, and water. You can hear some sound of the pond. Through the sound of water you can find stillness. If you read just the word you cannot find truth which cannot help include everything as it is. Then Buddha is the space, like a space.

[44:58]

In this case the Buddha is a vivid reality that vivid reality of your practice which is moving, which is pulsating moment after moment at the stage of the present. Nevertheless you cannot understand what the practice is, what Zazen is. You don't understand what Zazen is. Because the more you practice Zazen, the more you find nothing. No improvement. This is real truth.

[46:05]

Because we are always look at the Zazen as a result of what you have practiced. Zazen is not the sort of result. To become yourself as you are is not to judge something from the result. To become yourself as you are is no word to explain. Just do it. Then this priest says

[47:12]

when we appear regarded as Buddha it looks it seems to me that a donkey look at the well. Donkey look at the well. So then Zen master says your answer is perfectly right. But it is 80% right. Not 100% right. 80% right. But this priest asked him he didn't want to

[48:16]

find failure to discuss between two. So this priest asked Zen master again how about you? What do you think about? In your case how do you explain the Buddha? Master says well look at the donkey. Well look at the donkey. You know this is very important. If you hear if you learn some aspect of Buddhist teachings you say to yourself immediately how do I get rid of the selfishness? Selfishness. How do I get

[49:24]

rid of affective preference? Or you practice practice if you practice if you experience the practice of long years and cannot find nothing in the practice of your Zazen you ask yourself what's the matter with my Zazen? My Zazen is correct? My Zazen is correct or wrong? The way of my Zazen is right or wrong? The important point is

[50:34]

are you are you who are making a complaint what's the matter with your Zazen? Something like that. Must be in front of the will who is looking at yourself who is making complaint complain always I don't like Zazen I like Zazen. The will have no discrimination who you are. What are you thinking of now? He doesn't say that. Regardless of the idea of whoever you are

[51:43]

whatever kind of complaint you are made you make the basic way of the refined practice is to be right in front of the will who has no discrimination between two. Sometimes I met the person who is thinking that he wanted he had wanted to die. At that time I always said to him don't rush to die

[52:44]

if you want to die anytime you can you can die. Die is open to you anyway. The death is open to you anytime anywhere so don't rush. Some Zen master says if you want to die it's alright go ahead because in our day there are too much population too much population I'm very happy to see you who is about to die. Go ahead. Before he came he came to ask the Zen master

[53:46]

he stick to the death he stick to his own suffering. I want to die I want to die. Actually he doesn't want to die but he always says to himself I want to die I want to die. Before he is aware of himself he is already in the casket. Because he is always asking to himself I want to die I want to die. But actually he doesn't want to die. Then he is always infatuated with some event of the death. In excitement.

[54:53]

The moment when he asks the Zen master that's alright go ahead. He finds himself that to discourage his life as if a bird the wing of the bird was taken out, taken away. He couldn't fly. He is always flying with his wing. Which is called I want to die I want to die. Before he asks the Zen master the moment he asks the Zen master he cut off the wings. He cannot fly. Then he is discouraged. Discouraged to discuss

[55:58]

the subject of the death. I mentioned before I strived at my temple because I didn't want to follow the schedule of the Zen temples. My teacher didn't teach anything at all. Day in and day out I picked up the grass cleaning the house, that's all. Washing the cloth. But my wish my wish was to learn something. To learn some aspect of Buddhism. But he didn't. So I strived. Sleeping over. Over sleeping. Without zazen, without chanting sutra. My master

[57:00]

fixed the meal by himself and chanting sutra by himself. But I think the function of striving is very funny. Funny thing. Because there is some purpose of purpose that I want to strive. If there is nobody to watch me I didn't strive. I always look at my master. I always look at some ideas. Actually I don't want. I wouldn't like to expect a piece of suggestion from my master.

[58:02]

But in my heart from the bottom of my heart you know something tells me to expect some suggestion some fight. Hey, say something. You don't want to say to me anything? OK, I want to strive. Like this, you know. That's funny. If there is nobody to watch me I wouldn't do it. I couldn't do it. Because I find myself I would find myself to discourage my life. Now what there is a person who is opponent my opponent is encourage me, encourage my life. To

[59:05]

encourage my life striking, fighting. Then I think many people strike, have a strike in front of city hall. Screaming justice and peace. They I think unconsciously they are expecting many people who are interested in the strikers, you know. The moment when the people strike in front of the city hall newspaper man came television took pictures you know. And all

[60:08]

American all Americans watch the TV oh they are doing, fine hey hey hey you should do that. All television encourage them to strike newspaper encourage them to strike. If there is no newspaper man if there is no television I think they couldn't strike. Because they have nothing to leave, nothing to strive, nothing to fight with striking. So the to become yourself as you are is not the strike. Completely different from the

[61:13]

function of the strike. If you want to strike you should continue to do the Zen which means you should be in front of the well who has no discrimination who has no who has no television, no newspaper man. Donkey look at the well you must be donkey. Maybe sometimes this donkey make sound make sound he [...]

[62:15]

he he that's okay you should look at the well. Well doesn't say anything doesn't make complain anything. You should become you should become yourself you should become yourself as you are in the domain of donkey. Carrying with many complains which you feel really to have strike in front of in the public. In my case my master says my master didn't scold me day in and day out. He fixed the mill

[63:15]

without any complain by himself and one day he came to my every morning he came to my room, bedroom because there was there was small shrines he came to offer rice a cup of rice but he never he never say anything to me. One day he said Dainin my name is Dainin Dainin you should get up you should get up early morning when the people get up early morning you should eat breakfast when people eat breakfast

[64:16]

breakfast then you you find that you are you feel sick you feel not so well you should go to bed that's all if you can if you find some possibility to get up if you have some energy to get up you should get up early morning in the same way as others that time I became a bird whose wings were taken away cut off I couldn't fly couldn't fly completely so

[65:19]

I think this is very important point don't look at something from the result what you have experienced when you try to judge something from the result you always make a complaint you always have to complain make complaints wherever they are your life too so someone says my life is some game playing game if you look at your life as a result what you have experienced

[66:23]

up to now from your birth it is naturally you think that you think life is a playing game life is not playing game life is to become yourself through and through as you are it is basic attitude how to behave this is the zazen zazen teaches zazen that way I tell you again and again zazen is completely nonsense waste time if you think so it is not necessary to practice zazen

[67:26]

if you want continue to practice zazen you should be faced always with nothingness nonsense which zazen tell us you become yourself as you are in the domain of nonsense it means you are not infatuated with certain teaching which is called zazen if you are infatuated with practice of zazen you are always excited with seeking for the

[68:30]

enlightenment or kensho or satori the master says sometimes you should get enlightenment this enlightenment is not enlightenment what you measure with your guru this enlightenment is to become yourself who is absolutely firmly standing in front of of well who is making any complaints who is

[69:37]

not seeking for a way of propagation of buddhism of zazen through modern communication through the newspaper through the television you should zazen where in there is no miscommunication no television no newspaper nevertheless if you make up your mind to continue to practice zazen to settle on yourself in the domain of zazen itself it is called

[70:42]

enlightened person it is called the person who become yourself as you are through and through this is fundamental of our practice fundamental of our way of practice is like fundamental way of practice which all professionals painter carpenters or any artist follows in that way they became great painter, great artist great carpenters so much carpenters waste time before they became great carpenters

[71:43]

you should consider again and again buddhism it is not necessary to follow a certain principle of religions what i can tell you is to learn the self to learn the self to seek for the self he is continuing to settle on the self with input of it in other words to become himself through and through as he is that time you find yourself to become one of human beings there is nothing special

[72:45]

to to be crazy it is still the person who is one of ordinary person that time it is called the buddha to learn the self

[73:15]

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