Significance of practice is as follows. Merit of actualized practice, Gyoji, assuredly extends throughout the limitless universe. It is not understood by the self and others. Nevertheless, it exists. Also, Dogen Zenji says in previous paragraph, Gyoji is therefore not caused by one's own or another's effort. Therefore, Yesterday, as mentioned yesterday,

[01:03]

Shakyamuni Buddha didn't have a particular idea. When he tried to understand the real reality of human life and human affairs, neither according to the principle of the nature of sinfulness, nor the nature of Buddhahood. Because whatever kind of principle they are,

[02:10]

the nature of sinfulness, the nature of Buddhahood consists of conditions necessary for their arising. In order to see human beings as they are living vividly, it is really impossible to get a certain principle of the nature of sinfulness, the nature of Buddhahood, and so on. That's why Shakyamuni Buddha didn't have any prejudice. Then he watched carefully the state of being which arises on the ground of conditions, moment after moment, day in and day out.

[03:27]

Then philosophically speaking, Shakyamuni Buddha teaches us the principle of emptiness and so on. And also Dogen Zenji says, The merit of the practice assuredly extends throughout the limitless universe. It is not understood by the self and others, nevertheless it exists. So Dogen Zenji attempts to get the state of being which is living vividly without attaching to it in terms of a certain principle. That's why Dogen Zenji also has to say,

[04:42]

The practice of Gyoji is not understood by the self or others, but nevertheless it exists. It means that Dogen Zenji always tries to understand the state of a human being who is living vividly, right now, right here, without attachment to any kind of principle. Well, but nevertheless you don't understand exactly. For instance, we have the six offices in Tassaha in Zen Center.

[05:57]

Tsu-tsu, Kan-tsu, Fu-tsu, Yu-no, Ten-zo, Hi-tsu, San. Let's imagine, anyway, someone must take care of one of our six positions. As Fu-tsu, as Ten-zo, as Tsu-tsu, as Kan-tsu. I think you have understood so well how difficult a certain position which is called Tsu-tsu and Kan-tsu, Fu-tsu and Ten-zo and Hi-tsu are. Before you get this position, you think, you envision, what is the position of Tsu-tsu and Kan-tsu, Fu-tsu, Shi-tsu and Ten-zo and so on.

[07:14]

Well, Tsu-tsu is such and such. The moment you get, when you go into the position itself, you will find that there are many things to be difficult, how difficult it is to take care. Anyway, so, the Dojo, they appoint you to take care of Tsu-tsu. You say, yes sir, and you accept the Tsu-tsu. But actually, strictly speaking, you may say, oh, I am not qualified, I am not the person, right person who is qualified to accept the Tsu-tsu.

[08:18]

You think so, maybe. But in a sense, the desire, curiosity compels you, let's take it. Why don't you take it? Because Tsu-tsu is pretty good, you know, highest position, Tsu-tsu and so on. Whatever you say, you think that's okay. Anyway, actually, you take answer, yes sir, and then accept. Then, your life is simultaneously with the position of Tsu-tsu, anyway. You have to be right on the train of the Tsu-tsu. Whatever you think, oh, I don't like the Tsu-tsu. I would like to get the Tsu-tsu in San Francisco, in Taza, I don't like.

[09:21]

Whatever you say, as long as you take answer, yes, you have to be right on the train, right on the way of the Tsu-tsu. Then you have to go. Then, you know, then you try to, every possible effort, to live up to the Tsu-tsu. Then you, day in, day out, you try to make effort. But on the other hand, actually, on the contrary to the effort you make, day in, day out,

[10:30]

a certain position, which is called Tsu-tsu, brings you in a different direction, which you have never expected. So at that time you have a doubt, well, my effort is right or wrong. You always have to think, well, my effort is not so good. But as long as you keep the position of Tsu-tsu, you have to continue to effort. The moment, the more you make effort to accomplish the position of the task of the Tsu-tsu, the more you realize that there is something more than your effort.

[11:37]

In other words, the position of Tsu-tsu always carries you to a certain direction. Actually, you don't want, nevertheless, the position of Tsu-tsu carries you to different directions. In other words, the position of Tsu-tsu creates your life. Before you are aware of it, there is a big temple near to my village when I was in Japan.

[12:39]

At that time, the abbot of this temple passed away. Then the village people discussed every night who would be the next successor of this temple. But this previous abbot had his own son. So this son, maybe it would be possible to become the abbot of the temple. But all the village people were against recommending him to be the new abbot of this temple. Because they always said, oh, he was something crazy.

[13:44]

He's not a good person, and so on. But nevertheless, they tried to keep the meeting every night. Every night they discussed who would be the successor. Who would be the new abbot of the temple. But at that time, I knew there would be no conclusion. Because we couldn't find any other person who would be qualified to be the new abbot of this temple. Then, strictly speaking, just his son was left.

[14:48]

Who would seem to be qualified to become the new abbot of this temple. Anyway, for almost two months, they discussed continuously. But then, at last, they decided, well, let this son become the new abbot. And that's all. And then, he became the new abbot of this temple. At that time, people always criticized him. Every time when he performed a summer Buddhist ceremony, whatever he did, for instance, he held a hosu, a nyoi like this.

[15:54]

And then he criticized him. How stupid. How stupid. Look at his attitude, holding the key, holding this stick. It's not so good. People watched, looked at him every moment. Whatever he did, they criticized him always. Oh, he's not so good, he's not so good, he's not so good. But in ten years, ten years have passed. At that time, nobody complained. Then everybody said, he's a very good abbot of the new temple. Nobody made a complaint. Whatever he did, nobody made a complaint.

[16:58]

Then everybody made a gossip about him. It's funny, no? Then at that time, what is bad? What is good? What is wrong? What is right? I was very confused. Confused. From this point, in this respect, the position of the abbot, the position of the tsusu, always supports your life. Before you are aware of because the position always pushes you, consciously or unconsciously, to go in a certain direction. Hey, go ahead. However you suffer from it.

[18:03]

Then when you become a tsusu, in Tathagata, you know, the tsusu always supports, makes you, creates your life. It is pretty good. It is pretty good. And then when you become a tsusu in San Francisco, that tsusu is a little different from the one in Tazaha, of course. But tsusu is tsusu anyway. Then when you become a tsusu in San Francisco, the tsusu in San Francisco supports your life and creates your life and creates your personality. This is true.

[19:11]

Then in the beginning of getting the tsusu, someone criticizes you, all of you. He's not so good. He's not called, he's not the right person to take care of this church, the position of the tsusu. But one month later, two months later, six months later, one year later, nobody complains. He's a very good tsusu. He's a very good tsusu. Thank you very much, tsusu. This is true. Which means, it means that tsusu, the position of the tsusu always inspires you to live. You don't know.

[20:21]

Actually, if you reflect upon yourself who discourages the position of the tsusu, you always don't get a good taste from your task because always you will find some mistake or something wrong. The same is to be said of our practice, zazen. When you see the zazen,

[21:25]

form your, in terms, on your part, on your part, the zazen is not so good because you will find lots of thoughts running through your head. Well, my zazen is not so good. But strictly speaking, the zazen itself supports your life. The zazen itself creates your life. Thank you. In Japan, while I was in Japan, I wanted to drop out of college or study Buddhism.

[22:29]

Before I entered this college, I expected lots of things from the college because I have to learn Buddhism. From studying Buddhism, I expected lots of things. But after finishing one year, I had nothing to find. I had nothing to satisfy myself. So I wanted to drop out of college. When I talked to one of the professors at Komazawa University, he said, Don't worry about it.

[23:34]

Don't expect something from the college. What you expect from the college is something wrong. Why don't you stay in college? Why don't you keep studying Buddhism at the college? That's all. If you do so, after you finish college, that effort, what you finish in college, finish school, will support your life and your future. When you become one of the people in society,

[24:38]

in other words, the effort you make in college will give some suggestions in what direction to go. That's all. That's enough. So he said, You should. Why don't you stay? Why don't you stay? Why don't you finish school? Don't expect something from the college. So at that time, I felt a sort of relief. So far, I always expected something from the college. I want to get something.

[25:44]

I want to get something from the study of Buddhism, but nothing. The moment I heard from this professor, I felt a sort of relief. Well, that's nice. Well, let's finish the school. Then I started. I stayed in college and finished school. Even though I didn't get the full marks in everything, even though I got the zero marks in mathematics, in Buddhism, in Zen Buddhism, in the practice of the Zen, according to his suggestion,

[26:55]

if you preserve something until you finish completely, you are a person who is worthy of living in this world as a human being. Because this effort will give some suggestions in which direction, in what direction to go. Just suggestions. But you don't understand what it is, but just suggestions. Suggestion is not real resolution. Not real resolution. Suggestion is sort of a dim image. Dim image which makes appearance in a dark room. Something like that. Then, if you ask to yourself,

[27:59]

what did you get? What did you get through the college? What did you get through the Tathagata practice? You don't know, you know. What did you get? I ask you, what did you get from the practice of Zen? You don't know what it is. But after leaving Tathagata, you don't know, but something gives suggestions in which direction to go. If you are asked by someone, you don't know what it is, but you know, you know. You know something. This something is suggestions. What you cannot explain, describe, but you know. This suggestion actually lets you go, lets you go in certain direction. In what direction to go. This is pretty good.

[29:01]

That's enough. But actually we always want to get something in your hand. Well, this is Zen. Let's go, Tathagata. But even though you get something good in Tathagata through the practice, don't force others. Don't force others. Because others' life is completely different from you. Each has different way of, type of life. Dan has Dan's life. Katagi has Katagi's life. It's pretty hard. So from this point, what you get something in your hand is not real thing. Real thing. But you don't know. Even though you don't get anything,

[30:03]

you don't get anything in your hand through the practice, Zazen, and you continue to have some doubt. I don't know what Zen Buddhism is. You say always, I don't know exactly what Zen Buddhism is. I don't either, too. What Zazen is, I don't know either. Even though I don't know either, I don't know either who I am. I don't know either. After a moment, regardless of whatever you feel from your life, from the position, when you look at the position from your eyes, through your glasses, eyeglasses, you think always, oh, I don't like it. Oh, I like it. I love so much Zazen. But the moment when you go out from Pasajara to San Francisco, you completely collapse.

[31:05]

Your mind is completely distracted. How busy, what a silly life it is. I think so. This is true. But strictly speaking, our life is absolutely enveloped by this dimension. You are always supported by something. By something. This is what may be called Zazen itself. Or life itself.

[32:10]

Or position, truth itself. A president of the United States itself. I think so. If you become president of the United States, I think president of the United States creates your life. Then gradually you become a very wonderful gentleman. Then one of your friends tries to meet you. Then I think, well, why? Because the position of the president of the United States has already created your life. Well, who are you? But ten years ago, he and you are completely friends.

[33:14]

Good friends. In the same level, on the same dimension. At that time, hello, how are you? But after, president of the United States in ten years, why? Anyway, so, life itself, Zazen itself always supports your life. This is true. Ah,

[34:18]

then you learn something from this. Life itself, Zazen itself, position itself. What are you supposed to learn from this? Is it possible for you to learn the position of Tsu-tsu which has a certain fixed idea? This is Tsu-tsu. Enter the heart. Tsu-tsu enters the heart. It is described by many suggestions,

[35:21]

many ideas. The dogma says the practice of Buddhas and Patriarchs the practice of Buddhas and Patriarchs are right in the way they cannot be separate from it. This refers this refers to the real reality that life itself, Zazen itself, position itself supports your life. Now and here,

[36:23]

moment after moment. The way, the practice of Buddhas and Patriarchs are, is right on the way. They cannot be separate from it. Then how, in what attitude should we take? In what attitude should we face this position itself, this life itself? Then Dogen says the presence of Dharma, the presence of Dharma brings the practice into being. This, the presence of Dharma is actualization of the way. In other words, actualization of position itself. Actualization of life itself. Actualization of Zazen

[37:25]

itself. What do you mean? Actualization of Zazen itself is do it. Sit. Then actualization of Zazen itself, life itself, position itself brings the practice into being. This is practice. This is practice. There is no completely amount of the discussion what is Zazen is, what is life is. There is no conception. The actualization of life itself, Zazen itself, position itself brings the practice into being is just do it. Just do it. Without the Dharma,

[38:32]

without Dharma, the practice cannot be brought into existence. Dogen says. Without actualization of the life itself or position itself, the practice cannot be brought into existence. This is true. Even though you say, even though you can't describe what the truth is, what the concept is, what your life is. It is not the practice. It is not the practice. I can't explain. I can't describe myself, who Katagiri is. Yes. Yes. Because I have sort of a position, you know. And Zen priest and so on.

[39:34]

But even though how, however I describe how wonderful, how nice I describe my position, my standpoint, my idea, my life, it doesn't make sense for real, real reality where, in which my life is living vividly. Description is just description. Of course, my life itself supports my life. This is true. If so, what I have to do is to actualize my life itself. At that time, there is practice. There is practice. There is practice

[40:38]

by which my life is enveloped. My life is supporting. My life is creating toward direction to the future. As long as I was born in this world, as long as I am in United States, as long as I am in Tushar, my life itself in Tushar supports me. Before I, whether I am aware of it or not. This is true. Then, I will really gratitude for this position or category life. Thank you very much. Of course,

[41:43]

my life is not complete. If I see, if I see my life through my eyeglass, wow, terrible. Terrible. So, sometimes, please let me go. Let me go to some place. We are nobody there. But, it is the story. It is still a story. After, when I go out of the Tushar, even though whatever kind of wonderful place I can envision in my brain, it is just an idea.

[42:46]

It is not real my life. So, as long as I am in Tushar, my life is my life, which is going on right now, right here. If so, I have to actualize my life itself. In that time, it is practice. It is practice. That's why Dogenzin says, the presence of Dhamma, of course, the practice of Buddhas and Patriarchs is right on the way. This way is life itself, or the position itself, your life itself. In other words, it is called Buddha. It is called Buddha. But, the Buddha is not

[43:49]

a certain conception, doesn't have a certain conception, which exists as substance. Because, when you actualize your life itself, in that time, it is called practice. It is called Buddha. It is called Buddha. Because this actualization of the way of your life itself, you can learn what life is. You can learn your life which consists of a variety of conditions necessary

[44:50]

for its arising. There is completely no amount of conception. No conception. What is my life? What is card game? Because even this card game is always changed according to the conditions necessary for its arising. This is true. The more you make effort for your life, the more you feel how what would you call how how empowerment, how transmigrate, how transmigrate

[45:52]

your life is. Because there is completely nothing to get in your hand. Strictly speaking, all you have to do is just to continue with your position, with your life itself. That's all. Then you learn when you activate your life itself, you learn. You learn your life. Life which is going on moment after moment on the basis of

[46:52]

sort of truth, on the basis of the truth which everything consists of variety of conditions necessary for its arising. The tsu-tsu in Tassara is completely different from one in San Francisco because the condition is completely different. The conception of tsu-tsu in Tassara doesn't make sense when you go to San Francisco. Completely. It doesn't make sense. You have to apply yourself to the position of the tsu-tsu in San Francisco because tsu-tsu, position of the tsu-tsu including your

[47:54]

life itself consists of variety of conditions necessary for their arising. This is true. So you have to watch carefully the situation then take care of it. That time you think how difficult tsu-tsu is. You think so. This is true. Then through this practice you can learn the truth of the human life, truth of the life itself, truth of the position. In other words, everything is based on transiency or impermanence. Everything is state of being

[48:54]

which arises on the ground of conditions. It is really evasive basically. But in the sphere, sphere of evasive being, evasive being, being you can get some suggestions, not the complete solution. You can get some suggestions. What shall I do? This is practice. This suggestion is in other words principle of transmigration or principle of impermanence, principle of emptiness. Diktya Samudpada and so on. So from this point

[50:01]

actually speaking, practically speaking, any kind of conception mentioned by Shakyamuni Buddha always gives some suggestion to us in everyday life. Suggestion. Suggestion is something which is living vividly. Not merely suggestion, conception. So emptiness always gives a certain suggestion in which direction to go. Right now, right here. Not past. Not past, not future. Right now. Right now. That's why the merits of authorized practice assuredly

[51:02]

extends throughout the limitless universe. I think so from this point your your life is supported by that itself. When you sit in this zendong. Not only by zazen itself. By this zendong. By the creek. By the sound of the creek. Because even the sound of the creek are not, doesn't it is impossible to exist apart from your zazen itself.

[52:04]

You can't get out the sound of the creek. Because you sit. Wow, beautiful sound. You can hear. Your life is supported by zazen itself. Whatever you think. Whatever you feel. Zazen. I don't like zazen. I love zazen. Regardless of the idea whether or not you like zazen. Your life is certainly supported by zazen itself. Broadly speaking by zendong itself. By others. By drums. By drum, by creek. By mountain, by tree. By sun, moon.

[53:04]

This is true. Don't you think so? Big word. Yes, big word. But when you see zazen from your small eyes. Telescope. That's terrible. It's terrible zazen. It's terrible zazen. Completely terrible. As if you are a frog which is enjoying. Which enjoys himself. Enjoy his staying in small wealth. When you say I don't like zazen.

[54:09]

I don't like zazen means you enjoy. You enjoy your criticism. During zazen. You say I love zazen. It's also you enjoy your criticism. I love zazen. It's not real zazen. It looks like a frog who enjoys his staying. Staying in small wealth. Then you want to stay. You want to stay continuously in small wealth because you are always scared to know something else. You are afraid to know something else. More than your life.

[55:13]

More than your zazen. That's why you don't like or I don't like. But actually it is impossible to avoid. To avoid knowing something else because everything is consisting of conditions. Conditioned. Variety of conditions. Necessary for its arising. Moment after moment. Conditions make appearance. Always. Even though frog enjoy his staying in small wealth. I like very much. Nobody knows. What will be in store for frog? Maybe big flood comes and big flood makes

[56:14]

the small wealth fill completely. That time flood flood? Flood make him go out of the wealth. That time he cannot help looking at something else. Wow, that's too big for me. He want to come back but it's too late. It's too late. So actually it is impossible. It is impossible to keep on staying in small wealth where you where let you whenever you enjoy your staying. Whatever you say I love Zazen, I hate Zazen. Same things. Money.

[57:33]

It's finish. It's finish.

[57:43]

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