You should open yourself to anybody. Be compassionate to all sentient beings. The third is no notion of being. At that time being has completely freedom. Freedom. Which is called Buddha. Embraced by Buddha's compassion. So no notion of personality means no notion of dynamic psyche. Dynamic psyche which animates the individual experience of life unique. Well if you practice the no notion of the self and of a person, of being, finally you will experience no notion of personality, no notion of dynamic psyche.

[01:02]

Which animates individual experience of life unique. Sometimes it's called enlightenment. Sometimes it's called Buddha's compassion. But you shouldn't be, you shouldn't attach to anything. All you have to do is just experience. Then that is the way of becoming a great spiritual leader for the world of man and heaven, and devils, all sentient beings. That's why the other day I told you a priest's life is absolutely the symbol of egolessness. If you have an ego you cannot become a priest. Well probably even though you become a priest you say I have still ego.

[02:09]

But that's okay. That's all right. Now okay, well you should take good care of. But it doesn't mean, it doesn't mean you should give up priest's life. Continually you should stay with the priest's life. At that time priest's life make you, make you polish. If you have the, if you have ego your life is sort of a chisel, you know the chisel? Making a hole. In Japanese it's a very square, sharp, what was it? Chisel. Making a hole. You know that? Drill, sort of drill. Square, square, very thin. Drill. But if you have an ego that is drill. Japanese kind of a Japanese drill.

[03:15]

But drill must be used for many, many years. And then finally drill has no corner, completely round. This is egolessness. So, well, if you realize in the priest's life, if you realize your own ego, you don't feel comfortable. Then some person says, I would like to return to lay life, lay Buddhist life. Because it makes you comfortable. It makes you comfortable. But actually it is not. It is the cause of growing ego, consciously, unconsciously. Yes, it is. And such person. Didn't you often return to lay life? Yes, I tried. I tried. But I didn't, I couldn't. That's why I was, I am lucky. I tried to escape. At that time

[04:25]

I was very sick, weak. I didn't have to eat so much because I was too nervous, too suffering, too much suffering. Because I was always hating my teacher, who didn't teach anything at all. He just let me go off, free. Getting up in the morning while chanting sutras, doing zazen, and performing Buddhist service, and cleaning the temple. He just let go of me. Let me go off. But it is not so easy for me. I really want something. Would you teach me something? He said, why don't you ask me? Why don't you ask me? Of course it is. I didn't ask him at all about some aspect of Buddhism. That's why he didn't. So why don't you ask me? If you ask me,

[05:29]

I will teach you. But Zen Master, Zen Master is not straight-forward mind. Very crooked mind. In order to educate you, for a great teacher, as a great teacher, great teacher for the world, man, and heaven. So it was not so easy. But it is very good, very good for you. So gradually your ego is getting, your personal life is becoming round, perfect round. That is priest life, priest life. Uncareful reflection in the ages before tendo-nyojo, so-called ancient times.

[06:36]

Banjin explains the meaning of ancient times here. So ancient times refers to the ages before tendo-nyojo. Well, before tendo-nyojo, I think the Sandokai, three scriptures, Sandokai, Hokyo-zanmai, and Goi-kenketsu were transmitted from teacher to disciples. In order to cause the disciples to awaken to the Buddha nature. But how about the age of the Bodhidharma? In the Bodhidharma's age, what did he transmit from teacher to, well, his disciples? Because at that time there was no Sandokai, no

[07:43]

Hokyo-zanmai, no Goi-kenketsu. Because those scriptures were established, compiled after the Bodhidharma's age. So in the Bodhidharma's age, well, it is called the principle of Bodhidharma's teaching based on Ni-nyu-shijo in Japanese. Ni-nyu-shijo-ku. Ni-nyu-shijo-ku.

[08:45]

Ni-nyu-shijo-ku. Ni-nyu-shijo-ku is two ways to enter the Dharma. One way is to believe in, to believe in the ultimate nature of being which is called Buddha. Okay. Wisdom. Buddha wisdom. Wisdom. And the second way is actual practice through believing in wisdom. Okay. Or believing in wisdom through actual practice. Okay. Believing in actual practice through wisdom. Or believing in the wisdom through actual practice. Okay.

[09:55]

This is the second way mentioned by Bodhidharma. Shikyo-kan is the four types of practice. One is dissipating hatred. Second, being obedient to karma. Karma. K-A-R-M-A-N. Third, not craving anything. Fourth, being in accord with the Dharma. First, dissipating hatred. Dissipating hatred, keeping away from hatred is a very important practice for us. So that's why we have to constantly express the Buddha's compassion to all sentient beings. If you don't, there is immediately the hatred, the impassive hatred.

[10:58]

If you have a hatred, it destroys personal life and others' life. So, first practice, the first type of practice is dissipating the hatred. The second is being obedient to karma. Karma is something beyond like or dislike. Anyway, accept your karma totally. Because karma becomes a very great suggestion what to do next, how to step forward. The third, what karma is, sort of, well, briefly speaking, here is a ball, okay? Let's imagine those balls are balls of poo, poo, okay? There is one ball here,

[12:13]

then if you hit this ball and toward this, this ball, okay? Then what happens, okay? This ball moves, no. This moves, no. Only this ball moves. This ball is present life of all of us. Right now we're here. So, intellectual sense, you know, here is A, B, C, D, E, F, D. This is a very intellectual, systematical understanding through learning through the college, sciences, etc. Okay? Then you can remember everything, A, B, C, D, E, F, D. But your, unfortunately,

[13:15]

your knowledge is limited. So you cannot memorize all of them. Someday someone asks you, what happens in the Carnegie Lectures? Did you see the cats over there? You don't know. Probably there is a cat sometimes, but you don't pay attention to the cat because you always pay attention to me. Or, even though you remember the cat in this room, you don't pay attention, that's why you don't remember that. But all you have to do to remember what you have is, what kind of robe I have, the black. Okay? So, sometimes this B is black robe, black croquettes. Carnegie says little bit short hair is black. Anyway, all black. And then finally, this is to give you some hint. Oh, yes, there is a cat. But that cat is black.

[14:19]

That's black cat. Here is many things, cats, trees, sound of the horn of the cars, okay? Trees, nights, many things, bake-a-roishi, karage-roishi, rails, and many things. Blackboard, and also everything connected, like this, okay? B, like a puzzle. Because if you put here, if you push here, everything comes up. If you lift A, everything comes up. So, this is a daily living. This is a daily living. These daily livings are really based on karma, okay? You cannot control by your intellectual sense. You know pretty well. Why did you come here? Why do you become a priest? Can you explain? But you are sitting here and listen to the Buddha's teaching. Why? Why you have to listen

[15:32]

to a poor lecturer's English, given by a karagiri. That's ridiculous. But you are sitting here. Your head is very fully working, okay? Connected. What did he say? Yeah, he said before this that I cannot contact. What means? Obviously, your head is working pretty hard. If I am, if I were American and have the English native language, your head is very relaxed. Just listen to me. But, unfortunately, I'm sorry. But anyway, you are here. Why? You don't understand, by your intellectual sense. This is anyway daily living, okay? This daily living is, if you hit this, okay, it influences everything. So you can see the past. You can see the future.

[16:36]

In Japan, that is called intuition, kan. Well, I think he knows pretty well. He learned carpentry in Japan. Well, the disciple of the carpenter is polishing the saw and the plane not only for a week, okay? Six months or one year or sometimes two years polishing. Now, in the present time, today, the way of educating the carpentry is different. But in the ancient time, at least before the Second World War, the disciple of the carpenter should polish the plane at least for one year every day instead of building the house, instead of cutting the wood.

[17:47]

Okay? Because this is a training, your intuition. Because if you do like this, lots of emotions come out. That emotion comes out not by your intellectual sense, anyway from the bottom of your heart. In the bottom of your heart, there are many kinds of emotions. Okay? Sometimes you can see, sometimes you cannot see. So that is called, totally, it's called karma, anyway. From the karma, emotion, hatred, irritation comes out. But the teacher knows pretty well. Sometimes the teacher hits, sometimes pats your head. And they, anyway, guide the disciple of the carpenter to a great teacher for the world of man and heaven. This is Ninyo Shigyo, teaching of being obedient to karma. Third, not craving

[18:57]

anything. Not craving anything. There is a way not to, not craving anything when you are first grade child. There is a way not to crave, craving to anything. If you become the college students, there is a way not to crave. So what is the perfect? Perfect not craving. No end. No end. Because your life is constantly developing. Constantly developing, life after life. So, no end. So, at each stage of your being, when you become first grade, watch out. See your grade, stage, where you are. And then, you should figure out the way how to not crave. But when you compare with some person who is a different form, who is a different stage,

[20:03]

form, you. At that time, you are confused. But you are you. You should watch carefully the stage in which you are present. If you are first grade child, you should be first grade child as it is. If you are college student, you must be college student as it is. When you become 40 years old, you must be a person who is 40 years old. You cannot imitate, you cannot imitate the teenager's life. So anyway, there is many ways not to crave. So being obedient to karma, not craving anything, fourth, being in accord with Dharma. It means balance. Balancing your life. Well, balancing your life is when you have a moodle.

[21:15]

Okay. But you have to be careful to have a moodle because you must balance your life. Because this moodle is really connected to your nose, your eyes, your mouth, your feelings, your heart, everything. So you should have your moodle must be completely in balance. Moodle must be balanced completely. At that time, this moodle is exactly interconnected your eyes, your nose with no trouble. If you have tension in your moodle, immediately you lose the balance. This is it. Then finding some tension on your shoulder and the arms and finally you ache. You feel ache. So anyway, whatever you do, if you have a moodle, there must be, your life must

[22:26]

be balanced. If you use the eyes, don't use the nerve with eyes too much, picking up some duct on the floor. If you do that, that one duct creates a huge image of monster. Sometimes image person's face, sometimes image of your girlfriend and the boyfriend, sometimes cat face, sometimes lions. Yes. Then it is not, you cannot, at that time you cannot balance your life. So that's why when you do that, then just cast down your eyes, just cast down on the floor. Looking at the little broad areas, if you use too much nerve of your eyes, you get exhausted pretty quickly. So anyway, this is being in accord with the Dharma. How to? You should

[23:28]

practice, train, practice yourself to figure out the way how to make your life balanced. This is the teaching of Dharma, Bodhidharma, which is called Ninyu Shijyo. And then Bodhidharma, anyway, transmits this teaching of Ninyu Shijyo to his disciples. And how about Rokso Eno, the Sixth Patriarch? In the Sixth Patriarch's age, he transmitted the Sutra of the Sixth Patriarch. Do not forget, that Sutra is very famous. How about Rinzai Zen Master? Rinzai Zen Master transmitted the four types of practice, according to Rinzai, which is called Shiryoken.

[24:30]

Shiryokens are, first one, that there is no subject without object. Second, that the entire world is merely a reflection of one's own consciousness. Third, that there is a state in which the duality of subject and object is transcended. Third, that there is a state in which the duality of subject and object is transcended. Fourth, that ultimately there is no subject and object.

[26:05]

Well, then after, during the Sekito and Tozen's ages, they transmitted Sandokai, Gokyo Zanmai, and Goi Kinketsu to disciples. The uncareful reflection in the ages before Tendo Nyojo's so-called ancient times here, the essential teachings of the Soro Zen had so long been based on Sandokai, Gokyo Zanmai, and Goi Shouhen. Shouhen means, shou is the real reality, and hen is apparent, but it means the same meaning. It is the same meaning as Goi Kinketsu.

[27:13]

Okay, and Goi Kinketsu, so anyway, for many, many years, Soro Zen priest tried to transmit Sandokai, Gokyo Zanmai, and Goi Kinketsu to the disciples. The dependence on Goi, however, rather created hindrances in the Soro school, so Tendo changed the current of the Soro teachings and transmitted to Ehei Koso, who never advocated in his lifetime the necessity of Goi Kinketsu. This is described clearly in Shobo Genzo. Anyway, since middle ages means after the Dogen Zenji's ages. Well, so in Rinzai, or even in Soro Zen,

[28:23]

there were lots of hindrances because they are tied to Sandokai, Gokyo Zanmai, and Goi Kinketsu because they advocated particularly intellectual understanding, Zen Soro philosophical thoughts. Zen's philosophical thoughts make you understand Soro Zen very clearly. Like Avasthanaka Sutra, if you study Avasthanaka Sutra, Avasthanaka philosophy of Avasthanaka Sutra explains the total picture of the Buddhist world. Very beautifully. So at that time you really feel I've become a great Buddhist teacher, but it is not. So in history, many of the priests of Avasthanaka Sutra school

[29:34]

turned into Zen monks because they were previously subject to fall into the trap intellectual understanding of Zen Buddhism. So, this is hindrances, Tendo Nujo's thought. Accordingly, Dogen Zenji also never advocated in his lifetime the necessity of Goi Kinketsu. He never described the meaning of Goi Kinketsu in his Shobo Kenzo. Okay, so sometimes priest monks and Soro monks, even in Japan, have some doubt about no explanation of philosophical thought or no technical guidance like Rinzai Zen.

[30:47]

So, they felt sometimes, they feel sometimes uneasy because Soro Zen is exactly the same, absolutely identical with the way of living, daily living. Well, their practice is continually going on with no change. Before Second World War, after Second World War, whatever happens, their practice is just calmly going on. So, Dogen Zenji says like this, Gyoji, Gyoji means continuous practice. Gyoji, without leaving monastery, must be carried on constantly. Don't be influenced, don't be confused by the thought of the West and East.

[31:59]

Well, at that time, the West and the East means, the West means China, the East means India. Dogen Zenji warned the Japanese people, don't worry about the Eastern side, Western side. All you have to do is just to continue Gyoji. Without leaving the monastery, monastery is represented as a Japanese So-Rin. So-Rin is, So in So-Rin is, what would you call, swarm. Do you understand swarm? Swarm, to swarm, okay, with something. And Rin in So-Rin is forest, forest or woods. So-Rin means, So-Rin means

[33:02]

a state of being swarmed with lots of woods. Woods means various aspects of human life, including trees, birds, sentient beings, all the sentient beings. This is a monastery, which is called monastery. So without leaving monastery means that, doesn't mean, doesn't mean to stay physically, okay, in the monastery forever. Even though you leave the monastery, wherever you may be, you're likely right in the middle of monastery. That's why Dogen Zenji says, Gyoji, without leaving monastery, must be carrying on, concentrate. Don't be confused by the thoughts of the West and the East.

[34:05]

This is the practice mentioned by Burusha-sama. Gyoji is translated as continuous practice, but we try in Japanese, a little bit, deep meaning. Gyoji, this is Gyo, G, Gyo is action, Gyo is action. This part, two person, this part means two person. This part is to extend, to extend. Object without being's comment. This is this part.

[35:13]

What do you mean, Gyo, action? Two person must do something. Extending in all direction without being's comment, this is action. Tuning in universal wisdom. If you are even slightly out of the universal wisdom, your action is stopped. This is Gyo, action, generally speaking. And G consists of two parts, this part is hand, this part is temple, temple. G literally is to hold, to carry on, to maintain, this is G. So if you put together two definitions, hand and temple, what should you maintain or carry on,

[36:23]

keep, hold on. Temple means holiness. What is it? You should hold, keep, hold on. Holiness with what? With not head, with your hand. Hand means with your body, body and mind. Hold, this is G. G. That is Gyo. In English, we translate, what's his name? Francis. Cook, Francis Cook. Translated as a continuous practice. Yes, it is. But you should understand what is a continuous practice. Do you understand? You can feel a little better through the explanation of this.

[37:25]

So action, that's why action is a practice. Usually action is translated as a practice. Practice is action, but this action is not merely action, this is action extended in all directions without being in the stomach. That action is profound or amplified practice, amplified action. It is called pure, pure action. This is practice. And then you should, that is called holiness, holiness in action. You should hold, keep hold of that holiness in action. Forever maintaining. Next time, a little bit, I will explain more about this,

[38:48]

and then we'll go forward. This is a continuation of what is this text from? Yes. See.

[38:58]

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