I mentioned the explanation of Anjin, the religious security, assurance, and relaxation of one's existence. Taking one of the Buddhist ideas into consideration, the Anuttapattika Dhammasukha Shanti, Anuttapattika is literally unborn, unbornness, unbornness. Dhamma is the absolute, the form which all perceive.

[01:09]

The Kshanti is literally patience, but in this case, as Deity Suzuki mentioned in the Mahabharata Sutra, it is not the meaning of patience, it is not to endure, to endure, not to suffer patiently. In here, the patience, the Kshanti is a willing acceptance, acceptance, willing acceptance or the, what would you say, obedience or

[02:25]

Then the question is, as the Deity Suzuki said in this book, what has patience to do with this existence that is to be designated as unborn, unborn, whatever patience means, willing acceptance or patience is patience, anyway, anyway, the question is what has patience, well, what has willing acceptance to do with this existence that is to be designated as unborn. This is a very important point which we have to account, we have to take account. Tonight, as much as possible, I would like to take some concrete example.

[03:49]

Before proceeding further, let's imagine that, let's imagine the puppet show that I mentioned yesterday. In the word puppet show I mentioned yesterday, there are three kinds, there are three kinds for human beings anyway, the audience or puppet and puppet players. In terms of audience, I think many audience enjoyed very much the puppet show in terms

[04:55]

of their own ideas, their own idea, in other words, their own microscope which has made by themselves anyway. So, if there are 100 audience, people who enjoyed very much puppet show, there are 100 different viewpoint, criticism, coming from individualized object, audience, because they are always looking at puppet show through their own microscope, because even though

[06:01]

they're on the stage of puppet show, some very interesting event which the people would, people would burst out laughing, happen to appear on the stage, but I don't know whether or not all 100 people burst out laugh, I don't know that. Some of them laughed, some of them don't laughed, some of them make their faces, some of them keep quiet. So, I think audience, 100 each audience enjoyed very much puppet show, looking at it through

[07:22]

their own microscope anyway. That's why they are criticized puppet show or that puppet show is not so good. This is audience anyway, then puppet show, let's consider, let's think of puppet, you know. Puppet is very busy, a puppet is very busy with moving to the left, to the right, turning backwards, forward, turning around quickly, very busy. Even the puppet, I think puppet, the looking puppet look at themselves from their own microscope,

[08:29]

you know, hey, don't move so much, my hands will, I'm afraid my hand will be broken, don't make my hand move so much, maybe, or sometimes puppet may complain, hey, people laugh, let's laugh, I am showing, I am showing you very interesting, interesting show, play, why don't you laugh, why don't you laughing, but audience always looking at, look at the puppet show their own microscope, they doesn't care. Then, next, let's consider the puppet players behind the stage, you know.

[09:36]

Whatever kind of complain they are, you know, puppet or audience make lots of complain or lots of criticize, you know, they both, audience or puppet, including their complains, lots of complain, it's really impossible get out of puppet players, puppet players world, so from this point, audience or puppet completely exist in the extent of the puppet players world, anyway. So, it's pretty big world, but audience for audience, they always take it into their head

[10:48]

that this is my world, you know, because they look at the puppet show through their own microscope, sometimes laughing, even though other doesn't laugh, the enjoyment or sorrow, enjoys or sorrows or happiness or sadness, all exist, all exist in the big extent of the puppet players world, you know. By the puppet players effort, audience sometimes laugh, audience sometimes clap their hand, you know, and puppet also is moving to the left and to the right, turn over quickly.

[11:55]

This is very big world, and also even puppet players, you know, where does puppet players live? Even puppet players live in the big extent of the big extent of the world, which I mentioned, you know. For instance, there is three things, audience or puppet and puppet players, the three things exist here, you know. The big world means when all three things start to work, start to work, without ceasing,

[13:13]

even for a moment, you know. Before those things start to work, they just exist, exist without no name, audience or puppet or puppet players, just like a chaos, you know, just three things exist, no name, without name, their own name. As soon as when those things start to work, each gets his own name, puppet, audience, puppet players. And the moment when each gets his own name, it means each starts to work.

[14:19]

To say when each starts to work is to say what there is a big world which is called intercommunication, intercommunication. According to the Buddhist technological world, it is interdependence, interdependence. Then at that time, even though the audience may complain so much, even though audience burst out laughing or crying, whatever it is, as long as audience exists there and look

[15:27]

at a puppet show, there is something what nobody can help, you know. For instance, I ask audience, why do you laugh? You look at the puppet, why do you laugh? I don't think it is interesting thing because that puppet, merely puppet, why do you laugh? Maybe audience ask, well, you know, I laugh, I just laugh because it is a very interesting event which happens suddenly. Sometimes they ask, maybe the puppet players are very good at playing, you know, puppet.

[16:35]

That's why I laugh, maybe, they say. Whatever kind of answer they do, you know, there is no complete answer, you know, why do you laugh? Why do you laugh looking at the puppet show? Only the puppet player doesn't come to existence, ignoring puppet, ignoring audience, you know. Even puppet, puppet doesn't come to being without ignoring puppet player or audience. Why can't you pick up just one thing regarded as the reason why you laughed?

[17:43]

You know, I can't. If you seek for the reason why I laughed, you know, again and again, completely no answer. You can't answer why. Then at last you say, oh, just laugh, that's all. Or, on the other hand, that's, keep silence. Because at that time when you keep silence, when you say just, I just laugh, I think you know the present situation of puppet in a show. What is puppet? What is puppet player like? What is audience to?

[18:49]

So, when you realize, when you understand so well the puppet show or circumstances around the puppet show, the three things is completely make circle, you know. You can't say which of those is best player. You can't do that. Audience is good audience for today. Listeners, tonight the listeners, you know, of lecture are very good students, spirit of Zen students. Yesterday they are not. Are you sure? I can't say that. Even though my lecture is good, my lecture is good, you can, maybe you can, you may not

[20:03]

understand, you know. You may understand completely. Some of them understand so well, some of them don't understand. Then when I criticize you, oh, you are not good, you are not good student, you know. Is it true? I can't say that. Which is bad, which is good, you know. Katagiri is bad. Katagiri's lecture is bad or you are bad, you know. Your brain is bad. My brain is bad. I don't care whatever it is. All I have to do is just speak. Because there are you, there are three things, you and I and lecture, you know. As long as three things exist here, it is completely impossible to pick up as a fixed,

[21:16]

as a solid object, you know, without functioning. When you try to understand the whole existence of this room, the three things immediately start to work, you and I and lecture too. Completely circle, you know, those, all those make a complete circle. You can't say, you can't say Katagiri is bad, you can't say you are bad, you know. You can't say, you cannot say, you know, the lecture is bad. Lecture is good. To make yourself function, to make yourself function fully, you know.

[22:22]

All you have to do is to make your function free, to make your function free. As a lecturer, as a listener. So, what should I do, you know? Why, I ask you, why don't you, why don't you understand my lecture? Why don't you understand Anuttapattika Dhamma Mokshanti, you know? I already explained three days, for three days. Can you answer to this question? I can't. And also, on the other hand, you just accept it, even though you don't understand.

[23:36]

And, you accept the reality of this present, before you ask, before, before give question to, give answer to this question. Why you don't, why do you, why don't you understand? You know. So, from this point, audience, just accept, perfect show. Perfect, just do it, just move. All of the stages, perfect play behind, always just do it. When the audience understand the whole being of this situation, audience, you know, keep quiet.

[24:48]

And, acquire what perfect show has been done. With, keep silence, with calmness. Then, if they want to say something, maybe the audience say to the perfect player, beautiful play, thank you, that's all. No complaints. And also, if they want to say something to puppet, they say, your puppet play beautiful. With something like gratitude feeling, you know. To all puppet player, to all puppet. Thank you. With gratitude feeling, you know, thank you, thank you.

[25:54]

Saying thank you, your play is beautiful, your puppet is beautiful. Whoever made it, by whom they are made. I think the gratitude feeling, I think, means to accept, to have, to get a willing acceptance, you know, straightforwardly. Understanding so well the whole situation, whole situation of puppet, of puppet players and audience. So, the audience at that time, not so well.

[27:02]

There is something that puppet himself do something great responsibility. Which nobody can, nobody can disturb. They understand so well, what the puppet's responsibility. Which nobody can help, nobody can disturb. The audience too, the puppet player too. You know, you look at the puppet show, that puppet not so good. Why don't you move toward this way a little more? It's impossible, it's really nonsense. But our brain thinks so, very often. Why don't you move toward this way?

[28:05]

But puppet show, puppet has their own responsibility. That nobody help, nobody can reach, nobody can give helping hand. That's all. So, all the audience has to do is, just to accept. I think when you understand each thing, based on the truth, there is no self-substance. In any individualized object.

[29:09]

Puppet show exists in the big world, so called the truth. He has own great responsibility. But also this responsibility is not some solid idea. You may say, this is my responsibility. There is no self-substance, you know. When the puppet start to work, there is no self-substance. Whoever look at the puppet, what kind of quality the audience possess. Puppet must do what puppet must do, you know.

[30:18]

That's all. Then puppet accept the present reality of the present, including audience or puppet players. Puppet knows so well what audience responsibility. What is the puppet players responsibility, nobody can help. At that time, there is big shows. There is wonderful, beautiful puppet show. That's why audience laughed, burst out laugh. And for the puppet players, after playing, his play enjoyed very much. Then he said to the audience, thank you very much for your coming.

[31:25]

Everything beautiful, you know. I think in our daily life, we experience same things as the puppet show. You know, when you try to imagine that you would get sick, you know. Stomachache, you feel pain so well, you know. Then your friend immediately take you to the emergency hospital with a car, like this. Even in the car, on the way to the hospital, you cry, cry, cry, cry.

[32:42]

Then after, on the arrival at the hospital, you continue to cry without any patience. Then fortunately, after arriving at the hospital, you know, doctor, look at the patient. Oh, it's too much, don't make so much noise, please keep quiet. But you don't stop crying, just crying. Like a baby, you know. So, doctor himself doesn't like to listen to your crying, you know.

[33:45]

Because it makes doctors disturbed so much. So doctor, let's take this pill. Then after that pain has gone, you laugh and smile, that's all. Doctor look at you, oh good, that's all. Strictly speaking, doctor don't like to listen to your crying. That's why, not in the terms of the feeling of kindness, he gave the pill to you, like a candy, you know. If the children cry, bus will cry, you know, their parents, just give a candy.

[34:52]

In order to make him, make him just stop crying, that's all. There is no kindness, kind feeling. Hey, take it. Children stop crying. It is all right, you know. It is all right for you to burst out crying, to continue crying, that's all right. That's up to you. My master doesn't make any complaint. Whatever kind of disease he got, you know, he keep quiet. One day I shot, you know, his hand. I made a big mistake. I shot a different place, you know.

[35:57]

As soon as when I shot him, the blood comes out. Phew! I was very surprised. But my master very quiet. He says, uh-oh, it's not... He says, oh, it's a different place to shot. Oops! I'm sorry. You know, that's all right. When you feel pain, you should cry, that's all right. That's up to you. But even though all day you cry, you continue to cry, do you think that your pain has gone?

[36:59]

I don't think so, you know. Even though you burst out and you shout, crying, crying, crying, pain's here, pain's here. And then, what do you do, you know? You just accept this pain. Even during you cry, you have to accept this pain. Without any reason, without any complaint. That's all, you know. You have to accept it. That's all.

[38:04]

You know, while in Japan, one of my friends named Rev. Yukoi, who is teaching at Komuso University now, one day he went to his friend's house to perform the funeral service. His friend's boy, 18 years old, passed away by leukemia.

[39:19]

Leukemia? Leukemia, not leukemia. Leukopenia. Leukemia, leukemia is the opposite. Opposite to leukopenia. I will teach you English. What would you say, white blood, you know, white blood getting reduced, this is leukopenia. Getting increased is leukemia. Okay. Then he went there,

[40:24]

and his father, this son's father, asked Rev. Yukoi, Rev. Yukoi, please help me. Please help me to get rid of heart-rending sorrow. Please help me. At that time, Rev. Yukoi said, cry as much as you like. Then I listened. One day, I told this story to one of great sermons, you know, great priest, who was like a professional sermon speaker.

[41:29]

He always, you know, his position was, what would you say, the person who take the responsibility for give Buddhist story to the people. Whenever the people have a Buddhist ceremony. Then I told this story to him. He said, Rev. Yukoi is not a kind person. Then I asked him,

[42:33]

what should you do? If you were he, what should you do? He said, why did he tell him, please chant sutra in front of family altar. What do you think? Which is better? The chanting sutra, make your mind calm, wait. I told you, please sit down. Please do meditation. Meditation make your sorrow, make your difficulty, get out, take away, take away. I don't think so. You said,

[43:35]

even though zazen is no use, because the practice of zazen make me calm, make me help. No. Because difficulty is difficulty. When you are confronted with really difficulty, real difficulty, which nobody, nobody can help. There is nothing but crying as much as you like. If you try to, if you continue to cry again and again, all day, one day or two days, or three days, I think you will get completely tired out.

[44:40]

And then you will make yourself calm. Then you understand what should you do. After making yourself calm, well, let's sit and try to chant a sutra in front of the Buddha. Before this priest tell you, told you, please chant a sutra. Right in the middle of the crying, right in the middle of the being on the home of dilemmas, sufferings, or difficulties, or sorrows, nothing helps you.

[45:45]

Just cry. If you want to cry, that's all. And then, even though you cry, burst out crying, even though you continue to cry, sorrow is sorrow. You have to accept just sorrowness, just sadness. The crying doesn't make you ill. Though, although you sit on, you sit on in front of the Buddha and chant, start to chant a sutra after crying, it doesn't mean that crying doesn't, crying make you ill, make your sadness ill. I think this is just because you get completely tired out

[46:46]

of crying, that's all. So what should you do? What should you do right moment, moment of moment? Just accept it. Even though crying, even though laughing, that's all. You sit down, you feel pain so much, you think really, I don't want. I don't want pain. You want, you think you want to burst out crying. Whatever you think in your brain, anywhere in your brain, I don't like pain, I like pain. Oh, wonderful. Pain is pain. Pain is pain anyway.

[47:49]

Even though you're sad, you feel sad through this pain, even though you feel enjoy this pain, that doesn't make you help, make you help. That doesn't help you. They don't help your pain itself. Pain is pain. This is important. Pain is pain. Whatever kind of thing is running on the stage like a puppet show, if you are audience audience is audience. If you are puppet players, puppet players, puppet players. You can become puppet

[48:52]

whoever you are. If you are puppet, you would be puppet. If you are puppet player, you would be puppet, puppet player. And then what shall I do? I don't like the pain itself, even the pain itself. You think so, I don't like. What should you do? Just accept it? Accept it. And then like this, the Buddha says, you should experience Anutpática Dhamma Kshanti, willing acceptance. What do you mean? Willing acceptance is

[49:57]

to accept pain itself as it is. Which will make, will help your life itself. This help is going beyond the conception I like or I don't like. I think my teacher, as I mentioned before,

[51:00]

didn't make any complaint or any kind of shout I did, you know. He said, oh, it's a different place to shout. That's all. Even though he said, he scold me, giving a big blow to me, please pay here. Even though he said, oh, wonderful. Thank you very much. I need. Please pay. Please pay. This is real. What should you do, my master? This is willing acceptance. This is calmness. This is, what would you say,

[52:03]

imperturbability. This is imperturbability and this is tranquility. Just accept it, you know. Your brain doesn't like. Your brain tries to keep away from it. But whole being of your life naturally accept this pain. Your brain should know this pain. That time this is patience. Willing acceptance is patience in Buddhism. If you are confronted with not the individual problem, the social problem,

[53:06]

like a war, like a war, fighting with people, among the races, it's pretty difficult to understand it. What should you do? In the United States, there are many choice. If you don't go to the war, the race conscientious of that, you try to make application for it. Please help me. I don't like the war. Not only you, but everybody don't like. Everybody don't like war. But in Japan, anyway, during Second World War, even the priest

[54:06]

didn't keep away from soldier drift. They have to do. Of course, you want to criticize. If you're a priest, why don't you refuse through and through to go to the war? But, you know, the circumstances was completely different. You can't, you couldn't leave any room for criticizing. Why? Why did you, why didn't you escape? Why didn't you

[55:07]

keep away from drift, soldier? You can't. So, if you ask me, why? Why did you go to the war? I can't answer. There is nothing making me keep silence. But it doesn't mean that it is all right to kill the person. I don't think so. But what I want to tell you that is that there is surely the certain space, a certain space which nobody, nobody can help or no helping hand

[56:09]

can be reached. All people exist in this domain. You, for instance, you feel sad, I give very considerate word to you. I'm sorry. And then I, I pat your head. Oh, poor boy. It doesn't make sense really to tell the truth. Patting your head doesn't help you, doesn't help your sorrow feeling or enjoy feeling. It doesn't help you. You know one thing,

[57:10]

the life should be accept life, you should accept your own life moment after moment. It means, it means your life is right in the middle, the space where no helping hand can be reached. As long as your life endures in this world, you are you. I cannot help you. If you want to do something, if you want to improve, develop yourself, if you want to do something, try to do something. I can do something instead of you. It's impossible. Life after life,

[58:16]

you are you. It doesn't change. This is truth. Nevertheless, we have to in this, in this domain or in the domain of this truth, which means nobody help, no helping hand can be reached to anybody to anybody. We have to make every possible effort to help each other. This is very important. First of all, you have to understand this space, existence of this space where

[59:17]

no helping hand can be reached. You stand up with your foot firmly. Then one of my friends has mentioned very often I went to the Second World War. He didn't, never shot, you know. Towards aiming at men, always he shot the gun always to the sky, boom. This is real help, real help. If he were, if he were, if you were he,

[60:18]

what should you do? What would you do? What could you do? Maybe if I were he, I shot, I shot the gun toward men, toward enemy without no criticism, boom. This is what such is for, but one of my friends didn't do that. This is great help. This is Buddha. Living Buddha. I think in the United States, not only in the United States, but also all over the world, people fighting with each other, people fight with the policemen,

[61:19]

and soldiers. If you see the scene that the policeman hit your friend, you want to, you think that you want to really, you really want to rush into there and don't do that. Help him. It is alright, but the social problem, instead of individual problem, is very complicated, including policy, viewpoint, economical viewpoint, international viewpoint,

[62:22]

individual emotional problem, too. So, that's why Shakyamuni Buddha watched his friends being killed by the people in his neighbor, in their neighbor. Second time, Shakyamuni Buddha helped his friend in a sense. The third time, he didn't, because he realized that there was a very big karmic problem which no helping hand can reach.

[63:25]

Karmic problem is getting bigger and bigger, bigger, bigger. That's all. Created by human delusion. Seemingly, I think the Buddha is Buddha had the cold feeling for his friend anyway. But, it can be helped. There are many things which you have, you must say, you may say, I can help. So, what should you do when you are confronted with

[64:27]

this problem which nobody help? This is very important occasion, you know, how to behave. What to do? At that time, there is nothing to accept, willing accept. And, making every possible effort to stand up by yourself. This is Anutpática Dhammakshanti, Dhammakshanti. Willing patience. This is patience, willing patience, the peaceful patience. I said peaceful patience. Is

[65:31]

really a characteristic of way of Oriental thinking. Not Oriental thinking, I think human thinking. We need that. But, unfortunately, or fortunately, I don't know which is, which is which. There are many kind of people who try to give the pill. When you burst out, cry, please take it. I'm afraid such attitude I missed very important point which we must take into account. What should you accept?

[66:34]

Right now, right here. In the reality of the presence. I don't mean, I don't mean you shouldn't, you shouldn't take the pill. You should ignore the modern medical treatment. I don't think so. You should take it. But, I want to tell you is that there is something more than that. Something very important important things. More than treatment given by pill in order to make you stop crying. Even though a pill make you stop, make you stop crying, it doesn't,

[67:40]

it doesn't simply make you pain. It doesn't, it doesn't make, it doesn't let you pain. Go on. Get out. Pain is pain. Not only softness or sourness or pain. The same is to be said in joy. This is then then

[69:03]

then yesterday I read one of the Kshanti which occurs Avatamsaka Sutra. It is Kshanti of obedience. Kshanti of obedience. Didi Suzuki explained Kshanti of obedience in his note. He says the Kshanti of obedience is to see into the truth that there is no self substance in any individualized object animate or otherwise and therefore that there is neither actor nor sufferer and

[70:03]

things are eternally such as they are. When a man when a man comes to accept this truth though he may not yet have fully realized its meaning he has the obedience. This is the meaning of obedience. Even though you don't understand what patience is what willing patience is what obedience is your life is always going on in the domain of willing acceptance that's all. You can't escape. So before

[71:04]

you try to understand this truth with your brain you should accept something you should accept something in the reality of the presence right now. This is the meaning of the Anutpática Dhammakshanti. Anutpática is unbornness. So this patience is completely unbornness. You have to accept you have to have willing acceptance before before you try to understand it with your brain. This acceptance is completely some event before something happens

[72:04]

anywhere in your brain. That's why he said unborn unbornness. So this patience is beyond the conception of patience or impatience. That's why this patience is called a willing patience willing patience. Just accept. Just keep silence. When you are asked by someone why do you sit meditation? Why? You explain why again and again looking at your problem in a different angle. Oh yes I have a lot of problems so that's why I want. Or you say oh I don't like Christianity that's why I want

[73:05]

to become But any question any answer doesn't doesn't hit doesn't hit the right target. Then I ask you again and again why? Unless you keep silence. That's why I just sit. When you hit your forehead against this keep silence just sit. Your practice is real practice. Real practice. Just do it. So that's why the I think you

[74:06]

understand what had the question what has the patient to do with this existence that is to be designated as unborn. Unborn. First of all we have to if you want to study something you try to study this patience regarded as unborn. So from this point the Buddhist patience is not to struggle for the something not struggle. While you struggle for doing something it's not patience. It's not patience. If patience is like like that you know

[75:06]

you are always crying continue crying constantly without understanding what truth is like. And then you get old older you have to just die with having the sad feelings. Shikantaza wholeheartedness Shikantaza just do zazen with wholeheartedness means wholehearted acceptance wholehearted acceptance and willing

[76:07]

acceptance. Zazen is just to just to do with wholehearted acceptance and willing acceptance or This is not my big talk Buddha says already 2500 years ago

[76:38]

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