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

[01:07]

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

[02:15]

not leaning backward, not to the right, to the left, be just straight. It means right, of shobo, right. If you tip forward, even slightly like this, this is not proper posture. You cannot sit like this. Even though you stick up your chin like this, this is also a hard posture. It's not right. So, right means, anyway, neither leaning to the right, to the left, or forward, or backward, be just straight, like an empire building, rising in the sky. That is right, that is right. So, there is no other way, no other way to dwell in.

[03:17]

Only you have to, only a unique state, or position, or situation is straight posture, which you can keep balance of your physical and mental body. This is right, of shobo. And also, both of shobo and dharma. Dharma, etymologically speaking, according to Japanese or Chinese, I explain it consists of two parts, one is water, the other one is to leave or to go. Or to remove. So, the one part of dharma is water, which means water leveling, water leveling.

[04:20]

So, water is characterized by keeping balance always. Under all circumstances, whatever happens, water just keep even. That is water. And to leave, to go, or to remove, doesn't mean to try to take away something from you, from a certain circumstance. All you have to do is to keep even, balance. At that time, very naturally, something wrong will leave, very naturally. So, in the Zen, keep right posture. Physically, mentally, don't chase after thinking, ideas, whatever. Just concentrate on breath.

[05:24]

This is pretty easy practice to keep balance, to keep your mental situation even. But usually, we try to effort to keep away thoughts, ideas, confusion, evil and not good concentration. You always try. That is pretty hard. The more you try, the more you create trouble. So, all you have to do is, anyway, just return to breathing. Just return to breathing means to take, to keep the breath even. If you see the breath long, just breathe long. If you see the breath short, anyway, breathe short. When you return, when you return to breathing, you immediately try to keep, you try to keep

[06:29]

proper situation of the breathing. That's pretty hard. So, because situation is not good, that's why your mind is skipping off from your breathing. That's why all you have to do is take it back. Anyway, let's return to breathing. But when you return to breathing, you try to do something particular. That is not so good. You create more trouble. So, return, just return. When you see the long breath, just breathe long for a while. When you see the short breath, well, breathe short as natural as you can for a while. And then very naturally, very naturally, something wrong, situation will remove, will remove. So, this is a dharma. This is a dharma. This is what is called essential nature of being, essential nature of the being.

[07:37]

Just like a water leveling instrument. Instrument. When you do that, very naturally, something wrong, situation will remove, will be removed. So, that is meaning of right dharma. In Sanskrit, we say sad dharma, sad dharma. Sad, S-A-D, is right. Right. No, not right. Yes, right. Yes, right. But you know the famous, you know, one of popular Buddhist scripture, Saddharma Pundalika Sutra, Lotus Sutra. That is Saddharma Pundalika Sutra. Pundalika Sutra.

[08:39]

That dharma means right dharma. But in Japanese, we translate it into Japanese or Chinese, Myoho. Myo means subtle, subtlety. Or wondrous, wondrous. So, right is not right opposed to wrong. Right is completely beyond right or wrong. That's why it is wondrous. Something wondrous or subtle, which is inexplainable. Inexplainable. That's why Chinese, anyway, people translated sad dharma into Chinese as subtlety or wondrousness. Wondrous. This is right. This is right. So, the responsibility we have to take, we have to take as a human being is to teach

[10:02]

or to transmit this shobo, right dharma, sad dharma, to the people around you, to people in the future generation. This is the great responsibility we as human beings should take. For this, we need, anyway, skillful, expedient method, method. If you realize very important things, what you have realized through your practice, through your experience, through your daily living, whatever it is, karate, judo, flower arrangement, or washing your face,

[11:05]

walking on the street, cleaning the room, or blooming, cleaning the street, whatever it is, how to use the bloom, how to clean the bloom, your room. When I was in my temple, at the end of the year, Japanese people have customs to clean whole house. Well, that is a big job, particularly temple. Temple is big. If you start to clean all over the temple, well, it takes a long time. And in my temple, I only one person. I alone cleaned temple at the end of the year. It takes, it took long time.

[12:08]

Anyway, maybe until two or three o'clock, anyway, I cleaned by myself. And then, my master was in a bed. So, my master knew when I finished. So, when I finished cleaning, he got up and touched the shoji. You know the shoji? Shoji has a lot of, what would you say? Frame, frame. Do you know that? Touch it. Look at it. If I have a dust, if he find a dust, he should clean it. That's the center of the frame. That's okay. But corner of the frame. It's very difficult to clean. So, sometimes you clean it just simply, very simply, roughly like this.

[13:15]

Because it takes a long time. I don't like it. So, I clean it fast. But I always missed cleaning the corner of the room. Of the corners of each frame of the shoji. And then, my master pointed out, clean. Why? Because no one is, no one pays attention to the corner. That's why you should pay attention to the corner. If everyone pays attention to the corner, it's not necessary to give advice to clean, to pay careful attention to the corner. So, everyone can clean anywhere, center, center and around the center.

[14:19]

Please. Most of the people completely miss the corner. So, my teacher said, clean. And that is very important, okay? That is very important. If you always clean the center or around the center, everyone can pay attention to, it's not real clean, okay? You should clean a certain place where no one pays attention, okay? And you will do it. That is, in a way, a feeling of compassion, okay? To the room, to the shoji, whatever, to the broom. How to use the broom, how to clean the room. That is, in a way, a very important, a wonderful, skillful, experience method.

[15:33]

To transmit, write down. This is very important, in a way. That's why I can learn how important daily routine, daily routine. Daily routine is very important because no one pays attention to the daily routine, okay? That's why Zen always tells you, pay attention to daily routine. If the daily routine is always present with you, so no one pays attention, no one expresses appreciation for the daily routine with, well, wholeheartedness, with awareness. That's what we have to do. Well, it's not necessary to pay attention particularly to something everyone can pay attention. But very naturally, you can do. Even though, even though you don't use a particular sense, okay?

[16:34]

Particular effort, you can do it. But a daily routine is, in a way, sort of a small detail, okay? Not a fancy one, okay? Small detail. Getting up in the morning, wash your face, and how to use the water, and how to use your face, and how to use your hands, how to use your clothes, and how to bring your face into the vase. This is very nice, very nice. No one pays attention to it because small detail. Because your face is always present with you, wherever you may go. So it's not necessary to pay attention. That's what we have to pay attention. When you do the Zen, you have to do the Zen with, not legs, not mind, anyway, with your eyes, with your nose, with your ears, and with your tongue. That's why tongue should be touched to the roof of your mouth.

[17:36]

But usually we don't pay attention to the tongue, the existence of tongue, because tongue is always present with you. That's why we have to do the Zen with tongue, okay? With tongue. It's not technique. It is, in a way, great feeling, great method. Skillful method to transmitting, to transmit something important in your life to you, to anybody. So, this is a subtle method, or a skillful experience method. Okay. That is. And if we have a skillful experience method, we need anyways a sort of a way, a way how to, how to transmit Shobo right down, okay?

[18:56]

Right down. This is, anyway, touchstone, or standart, or norm. Okay. To the minimum, to the minimum, we need certain standart, or norm, or touchstone, how to transmit, how to transmit right down. This is, this touchstone is the Jiji-Yu-Samadhi. Jiji-Yu-Samadhi. Next, Dogen says directly how to practice Jiji-Yu.

[19:58]

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

[21:04]

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

[22:06]

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

[23:13]

means to get freedom in study. Study. Because you can study, you can concentrate perfectly into, on the any way studying. Without any hindrances. This is to play. Okay? To play. So, and Ge is any way to change. A Ge of Yu-Ge is to change or to take shape of. Or, another meaning is to convert. To convert. Well, in Japanese, Ge means to cultivate, to cultivate custom habits.

[24:22]

Good habits or to cultivate good habits, good custom. For the people who are very naturally inspired by personal virtue. Personal virtue, not technique. Not intellectual knowledge. Anyway, total picture of the person's life. Person's life. That is a personal virtue. Personal virtue is something you cannot grasp in it, in your hand. Anyway, it is sort of a smell, fragrance. According to the Maracuri people, that everybody, from the everybody, a fragrance they give forth, give forth from each pore. Each pore. You understand? This is anyway, personal virtue. Which is called Bulamecha. Bulamecha. Anyway, Bulamecha, if you practice for then,

[25:28]

year after year, you change. You are getting changed. Very much. Every year, I come here, and look at all of you. But every year, you change. You change very much. But you don't realize. That's okay. It's not necessary to try to know. But I know. I know. So, anyway, if you practice, anyway, that practice cultivates, okay? Cultivates very good habits, very good customs in your daily living. From which, wonderful fragrance, gives forth from each pore. Each pore. That's wonderful. So even though you don't understand anyway Buddhism, listen to Buddha's teaching anytime. If you get the chance, whenever you get the chance, anyway, listen to it. That time, Buddha's teaching, sneak it in,

[26:30]

from your each pores, into your pores. Yes, it is. Sooner or later, you will understand. I didn't understand. Shobo Genzo, completely when I was, Sage Monastery, but I got a certain sense, how wonderful Zazen is. That's why it's just Zazen, and always do it. But anytime, whenever I get the chance, to listen to Buddha's teaching on Shobo Genzo, I always do it. Now, it was very helpful. It is very helpful for me now. Anyway, coming up, coming up, it looks like a spring water coming up from the ground. If you practice anyway, continue to do it. Listen to Buddha's teaching. Buddha's teaching is just like a spring water,

[27:33]

always going down to the ground, the bottom of your mind, always. But you don't, it doesn't come up. That's why you don't understand. But anyway, Buddha's teaching sneaks into your pores, into each pore, and stays in the bottom of your mind, of your life. If you practice, and when the time is right, conditions are arranged, it comes up. So, then practice. Then practice. That's why the relationship between a teacher and disciple, this is very important. But if I say relationship between a teacher and disciple is important, you try to find a certain technique, how to communicate

[28:35]

with a teacher. Well, this is a powerful way to communicate. But it is not. Anyway, even once, even twice, even three times a day, you can see the teacher. What if you can see there are certain people valuable or venerable person? Well, just see. Just see. And, if I say, if you don't have anything to say, just gassho, bow. Gassho and bow, this is, anyway, a sort of illumination. Illumination, coming from the personal virtue. From, coming out from the pore, each pore. So, that's why people are

[29:36]

exactly, absolutely impressed very much by a posture of gassho, walking on the street, bow, certain posture, whatever it is. Or just talk. This is very important. This is because posture is not the posture. Posture is. Posture is. Anyway, to face directly, relationship between the posture, posture, posture of the gassho, this is, anyway, wonderful, unique way to communicate directly between you and others. So, all you have to do is, if you don't have nothing to say, gassho, good morning. That's enough. With your whole heart,

[30:38]

gassho, bow. This is great communication. Great communication. That is, anyway, education. Very naturally, you are inspired. Inspired, anyway, very naturally. That is, anyway, meaning of gei. Of you, gei. So, you is to play with no hindrance. No hindrance. Just like a kid. But not just play freely. Not just like a play with no hindrance. No hindrance. That play with no hindrances must be something by which you are inspired. Very naturally. By,

[31:39]

it's if there are somebody around it, they are educated. Cultivated. And then, very naturally, good customs, good habits grow from that. This is yuge. Yuge. Well, according to this translation, to disport oneself freely. Freely. Samadhi, in samadhi. In this samadhi, in this samadhi means GGU samadhi. GGU samadhi. Samadhi is one-pointedness. One-pointedness. GGU samadhi is, anyway, merit of one-pointed practice. Merit of one-pointed practice. This is GGU samadhi.

[32:42]

For instance, usually when you see zazen, in common sense, we try to take utilitarian view of zazen. You try to deal with zazen in an utilitarian way. That's why you ask always what's useful? What is useful? What is zazen useful? Why is it? Why is it that we have to sit, just sit, without thinking anything at all? Why don't you think? Why don't you contemplate? Why don't you

[33:44]

chant OM? Why don't you concentrate thinking a wonderful one of the spiritual terms or sentences given by Buddhas and Patriarchates? This is sort of part-time job. Part-time zazen. It's not real zazen. Real zazen, you must be full-time zazen. You must have full-time zazen. In order to have full-time zazen, there is nothing to bring into the zazen. If you bring into the zazen something particular into the zazen, it is a part-time zazen. Don't you think so? For instance, if you eat a meal and chatting, chatting is anyway, extra. All you have to do is

[34:44]

just eat. Just eat. This is full-time eating. Part-time eating. That is really good for you anyway, digesting and digesting the food pretty well. But if you're chatting, well, that is anyway, part-time eating. But it's very enjoyable. But I don't know exactly. You can, you are, you can communicate fully with the food or with your stomach, with your nerve, or with your central nerve, with your frontal lobe. We don't know. You don't know. You enjoy, enjoyable is enjoyable is not always enjoyable. So, if you want to eat anyway, just eat. Anyway, you should have full-time eating. This is pretty good. Pretty good.

[35:45]

Even though it is not enjoyable, sometimes we have to do. So, to use Samadhi, we always try to use deal with the Zen in a utilitarian way. This is very common. That's why. First, look at the Zen, what, how to do it, how to use this Zen. That's why we have to give you a technique, but not too much technique to the minimum. Give you technique how to sit down. Because you have to use anyway the Zen as best as you can with your body and mind. So, you should use. And then, very naturally, you can feel good from the Zen if you do it. Or for instance, enlightenment. Or feeling good.

[36:47]

Sort of playing with no hindrance. You can play in the Samadhi. You can play with no hindrance in the Samadhi. That is what is called GGU Samadhi, but it seems to be GGU Samadhi, but it's not. Still, there is something, there is a stench with something intellectual, spiritual, empirical. So, GGU Samadhi is you should be one. Completely one. Absolutely one with the Zen. That is GGU Samadhi. For instance, you do always just like riding bicycle. Riding bicycle. If you see the bicycle, you have to see the bicycle how to ride on right bicycle. You have to practice anyway. Using the technique to the minimum.

[37:49]

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

[38:52]

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

[39:53]

mental posture anyway encourage encourage you to ride bicycle. Even though you are not you can't ride a bicycle you really want to practice. Just ride just ride Buddhism always introductory three stages one is anyway first object and learn what it is and use as best as you we can. Second you should anyway use it until you can feel enjoy enjoy It's not good enough. Next you should leave no trace of enjoyment. In other words your body and mind must be one with bicycle

[40:54]

street and circumstances completely. At that time just wait. This just wait as activity gives force illumination good enough to encourage others to cultivate some good custom habit and people are being naturally inspired by. This is just right just right Did you use samadhi did you use samadhi to support oneself freely in this samadhi did you use samadhi anyway sit down just then anyway

[41:54]

just then there is nothing to nothing nothing extra to be brought into it just just then just this full activity is just like illumination fragrance coming from full activity full activity and this to support oneself freely in this samadhi the right entrance is sitting in the center in order to anyway experience did you use samadhi this sitting in the center properly is right entrance right entrance just sit down immediately this is entrance you can get into but actually you

[42:55]

believe such as right dharma shobha sadhya dharma this is something particular practice apart from ordinary person that's why Dogen then says next this dharma is amply present in every person anyway it is not something you can get from others anyway everyone has if you do it anyway you are immediately present right in the middle of anyway did you use samadhi anyway you can do it so this dharma is did you use samadhi to just put yourself freely in the middle of this samadhi this dharma is amply present in every person but unless one practice it is

[43:55]

not manifested unless there is realization it is not attained anyway let's do it let's do it that is the point it's not something you can get from others you yourself do it do otherwise no matter how long you can see the people riding on riding the bicycle you never get a chance to ride a bicycle anyway everyone has a great capability possibility to ride a bicycle anyway why don't you do it just do it so samadhi did you use samadhi samadhi is not something particular open to anyway certain people anyway but to everyone then next

[44:55]

it is not the question excuse me the next unless there is realization it is no excuse me it is not the question of one or many let loose of it and it feels your hands well let loose of it how can experience how can experience did you use samadhi become oneness with bicycle itself anyway there is it means it means nothing to grasp in your hand which is called I am riding

[45:57]

or bicycle is present with me there is no idea if you just ride bicycle becoming one with bicycle there is nothing to grasp what is called I am riding or I am not riding or I am one with bicycle or bicycle becomes one with me no idea that is what is called let loose of it so within samadhi samadhi itself possesses a merit of let loose of it no nothing to grasp in your hand just ride just ride this is always the terminating abode we have to reach in zazen

[46:57]

or in washing face walking in the street listening to the buddhism this is very important practice for us but it is not the no mind it is not the no mind or the sometimes people misunderstand their samadhi becoming one pointedness or oneness becoming one with zazen or playing with no hindrance sometimes people misunderstand it so some people say i don't know where i am falling for if you ride a horse and the horse suddenly jumps and you try to hold fast on

[47:57]

the neck of the horse so as not to fall down from the back of the horse you hold fast then people ask you where are you heading for you say i don't know where i am heading for please ask a horse this is we do always okay we do always several years ago i did people who was on a train and his friend asking where are you heading for he said i don't know i don't know but it's not it's not it is it is not no mind so

[49:21]

are heading for zazen anyway you have to know so just go move just move toward that without this you cannot do anything at all so that's why in this

[50:44]

awareness must be anyway must be touching the ground which is called zazen doing zazen when you do zazen one just one nothing to grasp but here is full awareness so finally you cannot say anything i am aware awareness awakening to what i am doing or i am becoming one with zazen or not finally you cannot say anything all you have to do is practice just do it just ride a bicycle that's all you have to do ride a bicycle this riding a bicycle activity riding a bicycle must be illumination flowers by watch everyone is

[51:46]

inspired not just like kids play playing with no hindrance just like a kid it's not just like a kid playing with no hindrance it is beautiful but you adopt so just one just to play with no hindrance in zazen but it must be illumination by watch everyone must be inspired and cultivate this is this is anyway to lose of it to this

[54:58]

is due to transmitting the wonderful method in proper way in private encounter between teacher and disciple disciple he said hisokani hisokani hisokani means secretly secretly quietly secretly and quietly doesn't mean something hide behind it's not something and hide and do something it's not secret secret in buddhism particularly in zen something conspicuous totally that is secret because how to learn ride the bicycle ok for you

[55:58]

the teacher must be behind you or side to the right to the left anytime anywhere teacher will run with you ok following you and watching your bicycle and body and when your bicycle is leaning to the right hold keep it balance and push it and loose a bit then you can ride again if you lean to the right immediately hold it ok then teacher says straighter back straighter back you know get the strength lower abdomen anywhere going going go ahead go ahead this is this is not something technical don't you think so or you should learn you should taste how to get everyday life so that is that is

[56:58]

something you should learn secretly between you and teacher secret means nothing to explain in a word it's not technical thing you can explain one by one but it is something secret ok behind verbal explanation but it's really clear ok it's always working ok between teacher and you ok by school and you and teacher and by school and all that that's why this is that's why this is ok to how to let loose of it how to get how to get did you use smile well let loose loose of it how to let loose of it ok don't be afraid of bicycle you can ride so don't be afraid even though no matter how long you say explain verbally you touch

[58:00]

to the bicycle that's why you are afraid even no matter how long you say it doesn't make sense ok so how can you get rid of attachment to the bicycle creating fear or just feel anyway got it ride bicycle and got it ok this is how to let loose of it let loose of it if you if you cannot let loose of yourself it's very difficult to be one with bicycle with gassho with bow with sansen anyway let loose of it that time you can get something totally ok ah

[59:01]

that is very important ah the key stone in practice Buddhist practice what you have to learn in the relation between teacher and student ok so Dogen then says as the eye of the practice is clear the eye of the right dharma is clear ok since the eye of the right dharma is clear the eye of the practice comes to be clear as the eye of the practice is clear it means

[59:57]

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