Shakyamuni Buddha told everybody who gathered around him just before when he passed away. He said, if you want to get tranquility, a free from human agency and a peaceful joy, you should keep away from a variety of noises one's mind makes and dwell at a quiet place.

[01:16]

If you want to get tranquility, a free from human agency and a peaceful joy, you should keep away from a variety of noises one's mind makes and dwell at a quiet place. If you want to get tranquility, a free from human agency and a peaceful joy, you should keep away from a variety of noises one's mind makes and dwell at a quiet place. The meaning of Jāna, Zen, which is called Jakujō in Japanese.

[02:27]

Jakujō is the sound of voices. The sounds of voices are not heard. The Jakujō is the place where you cannot hear the sound of voices. Where there is nothing and nobody with whom you try to speak.

[03:36]

This is Jakujō. Jō is knowingly, knowingly. Knowingly. Knowingly. So, Jakujō is stillness or quietness. Where there is nothing and nobody with whom you try to talk. And also, Jō is to know freely. To know freely what? To know freely the place where there is nobody with whom you try to talk.

[04:48]

So, in this respect, Jakujō is, you must be attentive to, attentive even to details. Which nobody pays attention to. This is Jakujō, Zen, or Jāna. So, through and through, you have to be attentive to tranquility. So, someday, I mentioned about the conception of Buddha's compassion.

[05:54]

Buddha's compassion must penetrate to human beings, and also all sentient beings, and also to emptiness, I mentioned. Emptiness. This emptiness is very important. So, when you take handle your friends, yourself, your mothers, your fathers, your grandfathers, your sisters, your brothers, your teachers, we are apt to judge and, apt to be judged and criticize. My mother, oh, my mother is not real mother for me. But, the compassion to emptiness is, you have to handle, you have to handle yourself, brothers and sisters, and parents, and teachers, to all sentient beings, before you criticize.

[07:17]

It is not so easy, but, it is very important. It's pretty hard, because, if you try to handle yourself, and your brothers and sisters, and friends, and, before you criticize, with compassion, it's pretty hard, because, you realize, you notice that your mind makes noises, you know. Because, your mind is always criticizing, acting to the object, before you accept, before you accept straightforwardly, before you handle your friends, your parents, your brothers and sisters, with generous attention, or compassionate attention.

[08:30]

That's why it's pretty hard for us. But, you should keep in mind, the Buddhist compassion must be to all sentient beings, and also to emptiness. To emptiness is to be attentive, to tranquil, through and through. Yesterday, we had the one day session, which indicates the start of the training period. I didn't say anything at all. You didn't say anything at all, too. Just sit. Satsang is not so difficult. It's very easy, you know. Just sit. Just sit is not so easy for us.

[09:36]

When we practiced at the Sokoji Temple, the Zen Center was at the Sokoji Temple in San Francisco. Sometimes we had the three day session, the one day session, the three day session, the five day session. One day session is okay. No trouble. No trouble. Everybody very quiet. Second day, third day, if you have a three day session, Three day session, at the third day, you notice, everybody notices that his mind starts to make noise. Because mind is getting calm, getting calm.

[10:43]

That time you feel, you feel that you are gradually disappearing. You gradually disappear. That time you were very quiet. What shall I do? Don't disappear. I am here, I am here. But you feel, actually, you gradually disappear, because very quiet. Your body and mind completely settles, dwells at the quiet place. And then someone, when someone screams, right after the break, in the break, in the break, right after the meal or tea time, I don't know what did he say, anyway, someone screams.

[11:50]

Someone screams as the dog sounds. It's sort of therapeutics, which the counter, counter peoples are interested in. So, if you go to the Rinzai, you have to do the concentration on the thinking of mood. During the Zazen, you have to shout, scream, mood, like this. I am not going to say it is bad, but it is OK.

[12:55]

But even though whatever you say, scream or laugh or cry, it's also, it's still a sort of noises one's mind makes. Then, the Shikantala, you know, Shikantala, the Zen master always says, Shikantala is just set, just set. Some Zen master says, Zazen, the purpose of Zazen is not to attain enlightenment.

[14:02]

Just set without expecting anything at all, anything else, anything at all, by practice of Zazen. In the beginning, in the beginning of practice, you say, of course, Zazen is very useful, very helpful for us. Sometimes the master says to you, yes, Zazen is very helpful, you should sit. Then you start to practice Zazen. At that time, you trust the Zen master, your teacher, in accordance with his suggestion, you practice Zazen.

[15:19]

Then you notice how helpful Zazen is. Then you may enjoy. But there is no trouble why you fall for practice of Zazen. Every time your Zazen makes you happy, no trouble. But why you fall for practice of Zazen, it is not real Zazen, it is not real Zazen. It's also, it's also sort of noisy, sort of noisy. Your mind makes. Then after, after spending many years of practice, then you dare to practice Zazen, but you notice that there is nothing to attain.

[16:24]

So you start to have some doubt, what Zazen is. Which Zazen? Which Zazen? Completely nonsense, a waste of time. At that time, your practice, your real practice starts from this point, this point. Because it enables you to experience the real tranquility, real tranquility. Within the real tranquility, there is nobody with whom you try to speak, you try to talk. Nobody, nothing. Then at that time, important point is, you must be attentive to this tranquility.

[17:33]

Which means, all you have to do is, just to continue to Zazen. This is Deku zone. If you want to, if you want to get that Deku zone tranquility, free from, free from human agencies, human agency, ok? Free from human agency. Free from human agency is that which is not created. Whatever, how, whatever you feel from Zazen, whatever you feel yourself, how stupid you are, or how wonderful you are, both are saints, which is called delusion.

[18:37]

Which is called noises. When you are, while you are, you are derided in looking at yourself, saying how wonderful I am. It means that you are, it is the person who falls, completely falls for yourself. It is completely noises. The next moment you, you realize, you realize, you notice that different aspect, different aspect which you have experienced so far. Then you say how stupid I am. Because you are alive.

[19:43]

Life is alive. Life doesn't stay at the same place even for a moment. Then sometimes you are completely discouraged how stupid I am. Because I have no doubt, I just, I just live in this world, no doubt, no suffering. Teacher says you should do, yes sir, that's all. No suffering. I have nothing particular to me. Whatever you say, I am stupid or I am great, excellent, what you say, completely same.

[20:50]

It is, it comes from human agency, human agency. Then you should keep, if you want to a peaceful joy, if you want to peaceful joy, if you want to get the peaceful joy, you should keep away from noises your mind makes. And, yes, at the quiet place. Keep away from human agency, okay? Make lots of noises coming from human agency. How wonderful, how stupid, how, how, how pensive, how pensive I am. And all you have to do is just to keep going on, being attentive to the concrete.

[22:09]

Okay. This is the purpose of practice, purpose of practice. Apparently speaking, how should we use our life? How should we use our life? A human being is very clever. How to use the kitchen, how to use the chicken, how to use the egg, how to handle the chicken. So you put many chickens in a small box. And all day you are still lights on, all day, in order to get the egg.

[23:15]

The human being notices, you see into how many eggs this chicken has. So you always concentrate on. Get the light on, in order to get lots of egg. How to use, how to use your life. When you use, when you handle chicken in that way, there is some purpose. Well, we have to, we have to eat the egg. How to use, how to use, how should you use your life. When you do that then you try to think of this point.

[24:23]

How should you use, how should you handle your life. In order to attain enlightenment you have to, you have to practice loving or not. In Zen Buddhism, we say day after day is beautiful. Day after day is beautiful. Nichi-nichi kure koji. Nichi-nichi is day after day. This koji is good or beautiful or nice.

[25:29]

This is day. Then I translate it, day after day is beautiful. This is purpose of life. And everybody can get this point. Day after day is beautiful. In appearance, as long as you are a human being, when someone hits you, when you bump your head against the wall, you feel pain. Yes, this is true. But nevertheless, there is something, there is something where you can dwell. At the quiet place. In absolute sense. This is day after day is beautiful. The Dogon then says, in Bindoa, the Buddha Tathagatas, all have wonderful means which is unexcelled and free from human age.

[26:54]

From transmitting the wondrous Dharma from one to another without alteration and realizing supreme and complete awakening. That it is only transmitted without deviation from Buddha to Buddha is due to the Jijuyu, Samadhi, which is its touchstone. To disport oneself freely in this Samadhi, the right entrance is proper sitting in Zazen. This Dharma is amply present in every person. But unless one practices, it is not manifested. Unless there is realization, it is not attained. This tranquil, for real reality, which day after day is beautiful, is amply present, presented in everyone.

[28:16]

But unless one practices, one practices, it is not manifested. From this point, the individual practices beyond the amount of criticism, In other words, individual life is absolutely beyond the amount of criticism. Whatever style of life you follow, your life is your life. Because the life is based on what would you say

[29:26]

your own life in full revelation. There is no amount of criticism. It is called life force. It is called life force. If so, we think that we may not be, we may not practice. Seriously, or hard. Because life itself is based on one's own life in full revelation.

[30:39]

There is, which there is no amount of criticism. It is called, which is called life force. Why? That we have to practice. When you, when you try to learn how to think, in the ocean or in the lake, in the river, it is true, it is true that everyone can see.

[31:45]

This is real reality, which there is no amount of criticism. Everyone can see. The ocean, the river, the lake. But the moment when you jump into the ocean or into the lake, you notice that your body is sinking. What? Then you have, you have to start to some doubt. What? Where is water? This water is something wrong. You say, you say to immediately, what? This water is something wrong. The society, our society is something wrong. Your friend, my friend is something wrong.

[32:49]

My parents is something wrong. There is something wrong on the parents, on yourself, on the water, on the ocean. The ocean itself, the water itself is always willing to invite you as a master of scenery. Yes. But the moment when you jump into the ocean, you notice that your body is sinking. Then you say, what? The truth, truth is that water lets you flow at the surface. This is true. Life for us must be bloom, blooming.

[33:53]

Anytime, anywhere. But do you say, I can't? I am not qualified to be in this world. I am not qualified to be, to be a student of Zen Buddhism. It is real nonsense as long as you are a human being, we are human beings. Maybe Roman Lawrence, western, not western, Roman Lawrence, I think Roman Lawrence. Anyway, western, famous, famous western people.

[34:55]

Person says, a man is minor. A man. Man is minor who dig out tightness. Man must be a minor. Everyone, everyone must be a minor. Before you scream, before you shout, I can't. The truth, what you can see in the ocean is, plainly speaking, universal sense, universal conception.

[36:08]

Universal level in human being. Universal reality. It seems that there is a certain conception which is called America. You say, this is America. America is universal conception, which is open to everybody. Not only to America, but also to Japanese, to China, to Russian, to everybody. The conception of America is completely universal. Then, you say, I am American.

[37:10]

Then, the universal conception must be developed by concrete aspect in life. For instance, even though you put the strong emphasis, this is America. America is truth. The presence of America is completely truth. Everybody knows. How can you show, how can you show this universal truth, which is called America? Individual, each of you, have to show, have to show some aspect of America through individual, through the character of individual.

[38:34]

At that time, universal conception is absolutely alive. To show. That's why Dogen then says, the Dharma is amply presented in everyone. But, unless one practices, it is not manifested. Yes, everyone can see in this end ocean, in lake, in water, this is truth. This is universal truth. In order to show universal truth, we have to show, we have to show it through the character of your individual, of the individual.

[39:40]

Extend it into your daily life. Concretely speaking, start to move. Let your hands, let your body start to move. But, don't move your hands, your body at random. We have to learn something under the teacher. So, universal religion is integration of universal truth and individual truth. What is integration of universal truth and individual truth?

[40:50]

Individual practice, individual character, personality. I am category, this is truth. Everyone, all of you know so that. I am category. So, this is universal truth in a sense. So, if so, even though I put emphasis, I am category, I am category, without doing anything, without showing anything. It's real nonsense. It looks like, it looks like jumping into the ocean without doing, like a storm, like a rock. All you have to do is to sink into the bottom of the ocean, that's all. I am category, if I am category is universal truth, I have to show concretely what is universal truth through character of individual, which is called category.

[42:11]

This is religion, this is practice, this is practice. Then, that's why Togen Rinpoche says that this dharma is amply present in everyone, but unless one practices, it is not manifested. Unless there is realization, it is not attained. If you cannot dwell at the quiet place, where you can't show, you can't show concretely what you are, who you are, what it seems that you try to practice in the ocean, how to swim.

[43:17]

You have to realize in the ocean, everyone can swim in the ocean. You have to realize. Everyone can live in peace. You have to realize this point. Everyone can be attentive too, frankly. Everyone can handle yourself, your brothers, your sisters, your friends, all sentient beings, with Buddha's compassion, before you criticize. This is principle of emptiness. This is practice of tranquility. This is practice of realizing, realizing the practice, realizing the emptiness, realizing the tranquility.

[44:28]

With deep mind, try to handle your friends, yourself, with compassion. Hmm... Training field is seichu in Japanese. Sei is look. Seichu is to hit the mark, hit the mark at the root, at the root. Sei is root. Root is something what use, something enable man to be right, properly right on your life.

[45:35]

This is root in Buddhism. In other words, root is enable man dwells at quiet place, and show the real reality based on day after day is beautiful. This is seichu. Root in Buddhism is not sort of constitution, which enable man tied up, which enable man cannot move at an inch, an inch. It's not root. Root exists within yourself. Root is tranquility. Root is freedom, free from human agency.

[46:41]

Then, during training field, our practice, the practice lead us to dwell at quiet place. Where all sentient beings can live in peace. This is our practice, which we have to do during training field.

[47:28]

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