Tonight, we will discuss about the Fifth Contents of Enlightened Person through practicing what is called the Morning. This book translated this morning, The Merit of Not Forgetting, Not Forgetting. Seek a personal teacher, or seek a good friend. There is nothing like not forgetting. If one doesn't forget that rubber, the depravities cannot enter.

[01:08]

If one doesn't forget that rubber, the depravities cannot enter. For this reason, you must always have concentration present in your mind. If you lose concentration, you lose all merit thereby. If then, your power of concentration is strong and hard, even though the five desires were to enter, they cannot do any harm, just as if you have put on armor to enter the battle, there is naught to fear. This is what is called not forgetting. The not forgetting, did you understand?

[02:14]

What is not forgetting? In Japanese, we call it morning, who is the negative words, negative letters, who, not, not. No. More is, the literal meaning of more is the forget, forget. Name is the thinking, the think, to think. No, no chalk. Yes, ma'am. More like, which is negative words, not.

[03:35]

More, this is forget, forget. This part means to pass away, to pass away, to disappear. This is mind, this is mind. So this more means to be absence of mind, to be absence of mind, to forget. The next is the think, to think. But in this case, the word think, which we have used usually, is a different meaning from this think, this word, think, to think.

[04:39]

This think is a little bit profound meaning, means to think, means to be mindful, to be mindful, to continue to think of something, to continue. This is name. So this part is a present, this part is present. Now, now, this is now. This part is mind, mind. So this name is the mind which exists as the present, the mind that's the present, the present mind, present mind. This is name. So, in this, this book translated the merit of not forgetting, not forgetting. A different meaning of this word, mourning, is not to, not to, not forgetting, not forgetting.

[05:50]

But not forgetting, the Dogen Zenji explained, the Dogen Zenji asked to explain this, the words, shonen. Shonen is right thinking, right thinking, right mindfulness, right mindfulness. So fumonen, not forgetting, is right mindfulness, right mindfulness. This is fumonen. So, Dogen says, to keep, to keep constantly right mindfulness is what is called, what

[07:07]

is, it is the right mindfulness, keeping the dharma, the observing, observing dharma, observing the truth, observing truth, observing truth without, without forgetting, without forgetting. It is what is called fumonen, fumonen. Thank you. Questioner So, in this case, what is the meaning of

[08:56]

shonen? Shonen is, shonen is the function of the mind which make a choice, make a choice something whether it is right or wrong, or good or bad. The, whatever, whatever you may be, whatever you may be, your mind start to work, start to work, acting in harmony with object, what you are, what you are doing, what you want. This is the shonen, right mindfulness, right thinking. So, the, in Shobo Genzo, one of chapter of Shobo Genzo, the, it explains the right, right right thinking, right mindfulness, means, think.

[10:05]

Thank you. Questioner Thank you very much. So, the, this, this is the self, ji means, ji means the self, ji means I, in the case of myself, ji is the self. Man is the, to cheat, to cheat and deceive, deceive. So, he means, he, jima, means the person, a person who that cheat something, cheat

[11:52]

others, the person. So, I cheat you, I cheat you and money from your pocket. This is the, in this case, I is he, jima, he, jima, the person who cheat others. Hakujo, hakujo means, this is very interesting word, the opposite, opposite to this word Hakujo is jujo, jujo means ten, ten, number ten, jo means to become, to be, to become, no, become, become. So, jujo means the completion, completion, the situation, the complete situation.

[13:02]

This is jujo. This is a Buddhist technical word, jujo, complete situation. And hakujo is, hak is number eight, ku means number nine, and jo is to complete, to complete. So, you complete something, not complete, not absolutely, you do something, you do something not completely, uncompletely. So, in hakujo means, it seems to me that as if you fill glass, you fill glass four-fifths full, four-fifths full, eight percent full, or nine percent full. This is hakujo, hakujo. So, the hijiman, the right mindfulness is hijiman, hijiman no hakujo nani?

[14:19]

Hakujo means, anyway, I will explain. It's pretty difficult to translate into English. If you translate into English, you don't understand, like not forgetting, not forgetting, you don't understand. So, it is necessary of explanation in detail. I think this is, of course we can, each individual, each individual, it is possible, it is possible

[15:37]

that each individual teats, can teat the others, monies from their pockets, you know. But, even though you can, even though it is possible, it is possible to teat, to teat others. But, it is completely impossible to teat yourself, that you are, you are not, you are not, you are not teat yourself. This is hijiman, hijiman. You know, you can't teat, you know, I am priest, I am priest. So, I am talking something about the Buddhism, aspect of Buddhism. So, Buddha's teaching, when you compare, when you compare with, compare myself with Buddha's teaching, Buddha's, the characters,

[16:52]

you know, in this college, how awful I am. Because I think, I think, I think I am not worthy, not worthy of becoming priest, becoming, the teachings of Buddha's teaching, because I am awful person, you know, I am not, I am not, I am not worthy of holding the position of the Zen priest. The more you reflect upon yourself, the more you find strictly yourself, how awful you are. You know, so even though now I can speak, you know, I can, I can talk some aspect of Buddha's teaching in English, I don't care whether you understand or not. Anyway, it is my duty to give some talk.

[17:57]

Okay. So, maybe, probably you can understand what Buddhism, some aspect of Buddhism is through my talk, or wonderful Buddha's teaching, you think. Then at that time I think, oh, my talk is successful, you know. I am, I was, I am successful in giving my lectures. That's good. So you think, oh, Rev. Kathagiri is real priest of Zen. Then I think, oh, that's right, I think so. But content of myself doesn't change, doesn't change whatever I think, whatever I think, whatever you think.

[18:58]

You know, this is teaching, teaching. I can't teach yourself. I can't teach the self. Even though by cheating the you, cheating the you, I may be successful in talking the lectures, but on some aspect of Buddhism. But I can't, it is impossible, really impossible to teach myself. You know, I am, I is, I always. This is heejima, heejima. Okay? Did you understand? And this is hakujo. So from this point, the self is always, the self is always shown before you

[20:02]

as the uncompleteness, uncompleteness, not completeness. The hakujo, hakujo. Hakujo is the uncomplete, uncompleteness. The eight percent or nine percent, nine percent, you know, success, success. I talk, I give lectures. Subject of talk, my talk is wonderful. You understand. And I am very glad to hear that you, how satisfactions you feel. But it is not the, it is not the completeness of myself, myself, myself.

[21:08]

Because I is I, I is I. So from this point, because everything is, because everything, including I, including all of you, you know, everything which exists around you is based on the principle of change, principle of change. There is nothing, there is nothing to get the fixed idea. I am, I am successful in doing something. It's not completeness, it's not completeness. To think, to think that, to think that you are successful, successful in doing something is just your ideas, your ideas. You know, I is you, yourself is not, doesn't change.

[22:09]

In other words, you, yourself is, you, yourself exists, exists on the basis of the principle of change, like a stream, like a stream. So from this point, you know, there is nothing to, nothing to, a principle of completeness, jujo. As long as the human activities, human activity, what you have done, what you have done, then the, the always, the, we are based on, we are based on the uncompleteness, incomplete situation of human being. Which means, which means, which means the situation, the status quo, status quo of yourself, of the self,

[23:33]

which you cannot, you cannot, you cannot cheat yourself, you cannot cheat the self. This is the Hichiman and Hatsukujo, this is right understanding. So how we should do, how should you do in the domain of the principle of change, principle of change, or the principle of nothing, emptiness. There is nothing, the completeness, there is, there is nothing to catch the self, catch the self, basis of completeness. How should we do? Then the, now what, what all we have to do is to, to do your best, to do your best, to do your best, to do something, to do something,

[24:41]

the, under the situation, under the situation of Hatsukujo, 8% complete, 8% becoming, 8%, 9% becoming. There is little bit, little bit of the lack, lack of something, there is something, something lack involved. This is the, because, the, because you exist, you exist as the self, which you cannot, you cannot constantly cheat the self, Hichiman. So the continuation, continuation of doing your best, doing your best. The, I think the human life, human life is always seek for.

[26:07]

So honor, right, and wealth. And you think, they think, they find themselves, themselves to live, worthy of living in this world. By the seeking for the happiness, hitting the horse's hip with the stick, and the horse's gallop, start to gallop. And all the Hachiko to do is to stick to the horse's neck, so as not to fall down to the ground, like this.

[27:09]

That time his friend came across the Hachiko riding on the horse, sticking to the horse's neck. The friend thought funny, so he asked him, where are you heading for? I don't know where I am heading for, please ask my horse. This is the principle of eagerness. This is momentarism, momentarism. The very, the very ultimate manifestation of life force embolism does mean to the momentarism, like Hachiko's practice of riding horse.

[28:13]

But unfortunately most people don't know where they are heading for. Please ask my life. So you have to, of course you have to do your best to do something with direction, with direction, with direction. I am a priest. Many people give lots of criticism to me if there are many people. But all I have to do is to let my flowers bloom. That's enough. But the direction, my direction, what I have to do is to become, to do my best, to become a real priest.

[29:19]

I don't know whether I would become a real priest or not, but anyway I have to do my best. This is the Buddhist principle, on the basis of the principle of change. So this is shonen, shonen, to do your best, to do your best. In the domain of the principle of change, how should you behave right now, right here? This is shonen. The most important thing is not what to produce, what to produce, what you produce.

[30:25]

Important thing is how to do, right now, right here. This is shonen. Whatever you are, whatever you are, you do your best to continue, to continue to think, to think mindfulness, right mindfulness. This is present mind, right mindfulness. This is shonen, forgetting, not forgetting. I have a question. Strictly speaking, to tell the truth, I don't care.

[31:40]

It is not necessary to stick to whether you understand or not through my talk. But my direction, I have to do my best to make myself understood through my talk. This is my direction, my direction. So the very ultimate manifestation of my life force is violet become violet, regardless of the existence of another flowers. But the violet should have the direction as he is, because he has to do, he has to do his best to become the violet as he is.

[32:58]

This is his direction. Yesterday, through yesterday to tomorrow. So the most important thing, all we have to do is to do your best to let your flower bloom with direction, with direction. The direction gives advice to you to do good deeds as long as you can. As long as I can, I must do my best to become, to make myself understood through my talk. This is the status quo of human beings based on the very ultimate manifestation of the self, manifestation of now, manifestation of here.

[34:18]

Thank you.

[34:33]

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