Before the body and enlightenment had been born, we are, we might call us, nominal bodhisattvas, or people who would like to be bodhisattvas, who occasionally think that this is the idea. But the official start is the moment when this enlightened mind is born. The name of this temple is Hoshinji. Hoshinji is made by three characters. First character is Hotsu, which means giving rise to, or producing. And shin means mind.

[01:05]

And ji means temple or monastery. So it's a nickname. It's short for, or it could be short for . production of the . Actually, originally, we wanted to call this temple Beginner's Mountain, which we call it in English. But the characters used for Beginner's Mountain is not but . Okay. I think it's still in that shape. Anyway, that character in the beginning, the character in the beginning of Zen Mike Beginner's Mind, it's Beginner's Mind.

[02:09]

Beginner's Mind is not the same as Bodhi Mind. Beginner's Mind is like the first, you know, people you have. Really, uh, Maybe even more of a pure-minded Bodhi mind. And that was a non-dualistic teaching. But the Bodhi mind is a little bit different. It's actually sort of more advanced than the beginner's mind. And it gets involved in some dualistic practice. But still, if you talk about the official beginning, then you get into some kind of duality. And we're willing, we should be willing to do that. The beginner's mind is really just like, you know, when a chick walks into space, or delivering newspapers, or... It's really just completely, you're very... Before you even hear about what it is,

[03:23]

That would be really . But Sensei thought that didn't sound good. It's so . So he recommended . He thought it sounded nice. So by choosing a word which means a similar thing but sounds better, we got the name of . It's really a Chinese character for the beginner . So what is the Bodhi Mantra? It is to hope for the very best for every single living being. And the very best would be that they would be perfectly awakened. And if they're perfectly awakened, they can get up too. Hoping is very, very best for everyone.

[04:28]

Hoping everyone will be free even in the midst of pain. Free even in the midst of the great challenge of Buddhism. Hoping that for every single person. And hoping that they will attain it before you. Helping them all. And dedicating yourself, not only hoping for it, but dedicating yourself to do everything possible to help them do that. And have it all attain it before you. Or at least it's been done. The Buddha has allowed us, kindly allowed us, we've been using the word bodhimana now, For the beginning of the Bodhisattva's career, we've been using it now for quite a long time, all these years, and the Buddha had not sent any method to us that we should not use it.

[05:37]

The Buddha had vowed to use the name of the Buddha's mind for our beginning mind. However, if we can compare the Bodhi mind, the beginner's mind, the beginning Bodhisattva mind with the Buddha's mind, Dogen Benji said, It's like comparing a galactic fireball to a firefly. However, if you wish that others will attain this great fruit, if all others will attain this before you, then it's no difference. So this is a wonderful way. And you can actually pick it up. And if you pick it up, And you actually could pick it up and actually have no realization about it, not for anybody. Can you imagine not for anybody? Think of the worst possible person you've ever heard of, and could you hope that that person would attain the very most wonderful state of .

[06:51]

Think of the worst possible, somebody who's not even your enemy. Somebody worse than that. And coping the best for them, can you imagine that? Well, yes, you can imagine it. It's this problem. But do you have any regulations about it? Well, imagine getting over your regulations, and not only that, but working with the person who sent it. With a lot of regulations. Just imagine that. Not to say you can do it, but you can at least imagine it, at least think of it, and want that. And then want all this to happen before you get this done. This is the bodily weapon. You can actually create with the thought. And although you may not hear it spoken of so much in the inventory, in fact, I feel that this is the core of our practice. It is a seed at the center of our development.

[08:00]

And although you may not have heard it, many dentists say that before you go to development, you should, every time you go to development, you should reproduce, reproduce. Recreate this thought before you sit down. Remember that this sitting is for the sake of all other beings enlightened before you. Once you start sitting, you may not remember it because the sitting practice, the meditation practice is not like that. This is the seed of thought. This is the seed of Buddha. Zazen is the room that protects and nurtures the sea into full loss of universal awareness.

[09:04]

Sitting zazen about the sea is not zazen. It was also not fitted, but not about what we need to fit it. A building that he also said, there are three things which are what once born, which once produced, are unlikely to mature. Three things which once born are likely to mature. One is thicket. Two is the amaranth tree, which is a variety of mango. It's so delicious that it comes with all the people before it. Third thing is the thought of enlightenment. Once you produce this thought, it's very unlikely to reach rightness. Being a human being is very rare, very well polluted is very rare, very well the necessity of producing sloth is more rare, and producing it is even more rare.

[10:29]

Then after you produce it, get what? It's very difficult to protect it until it reaches maturity. Because it's a seed. It's easily lost. Because it's constantly changing, you have to recreate it. You have to rediscover it. You have to recommit yourself to it again and again, basically every one, every night. Maybe some people need to be doing the morning a lot all the way through the night, and then go to sleep and relax, and then in the morning, if you remember again, you're fine. You have to figure out, when do you lose people? Where? I won't ask you right now, because... Where is it?

[11:34]

Did you live it? Did you ever have it? Do I have it? Yes. Do I live it? Yes. But my vow and the vow you say too at the end of this lecture are that you will, you have this vow and you will keep trying to realize this wonderful mind To bring full maturity within all beings. And then you too. So we have a class on the six perfections. And these six perfections are not the thought of enlightenment. Well, they are the thought of enlightenment. They are the thought of enlightenment for in-progress. Or the thought of enlightenment as developing. Or they protect the thought of enlightenment. Just give it. ethical conduct, patience, enthusiasm, concentration, and perfect wit.

[12:41]

All these perfections are kept. These six perfections are what we call . They are the practice of sessions, the perfect perfection Perfect protection for the father enlightenment if the practice of such The practice of things and in it with the ideal protection And we break up practice especially six parts Six dimension six ways of becoming able to settle into what happening to settle in the things as such. It's the way to protect without any like. But each of these perfection are practiced as such.

[13:42]

So for example, the first practice of giving, giving means, I like to say giving means letting yourself be yourself and letting others be others. Letting your breakfast be your breakfast. Letting your soft food be your soft food. And letting your suffering that arises from your soft food be that. As Dogi said, leading the flowers to the wind and leading the birds to the sea, this is your suchness. This protects the thought. But another thing that protects the thought is we create it. So probably enlightenment is a little different from protection.

[14:44]

Protection is such that you have to get involved in the nitty gritty thought of enlightenment and then protect yourself. OK? Anybody have any problems with getting around to the bottom of the lake? Any problems with it being sacred? I don't know if I can check on anybody. Yeah. Well, if you wish, I'm going to go over.

[15:45]

I can't do this. Yeah, that's probably what happened. . Is that ? Well, yeah. I mean, I didn't say that . I mean, I didn't say that . Right. If anybody could get into that, then there might be a whole lot of people left behind. If anybody's left behind, we may go home. Right. It's like catching a rod, right? You want to catch it in your eye? And the image of pouring it in the rye, these kids with the clip.

[16:56]

We have the clip and it catches them before they fall over, right? But in this case, you don't catch them until they fall. If you stay on edge until they all fall over, then this is the no catcher in the rye. When they're all gone over, they need to fall too. Right? Well, maybe the point is that in order to get other people close to the end, You have to have considerable enlightenment that it's not perfectly configured by. So you have to realize nirvana.

[17:59]

You have to visit nirvana occasionally in order to be effective to help you. What Bodhisattva goes up and attains some freedom from problems, not to get a taste of nirvana, but the nirvana which it's still under the influence of your body. So you're driven out of your body, back into the world, and into problem. And therefore, in those circumstances, you develop stillness of need. And then you use those stillness of need to get yourself out of that problem, or to go out of that problem, and go back up again. You keep obtaining liberation, but not final liberation, until you develop all possible stillness of need. And it won't stop at all. They don't need it for all beings that they look at it. But there is release. Again and again, there's release.

[19:00]

But I just could prepare you if anybody had the ability to produce it in the first place. I have a question. I'm going to say everyone, not only you personally. And I can't do that. With regard to other people? Well, if you can think of something better than enlightenment to worship and worship after them, if you think that enlightenment that you have in your mind, they might not want that, well, give them something better. Give them the best possible thing, the thing that could be the most helpful, most beneficial, and give them that. Now, getting that, we have to revisit that certain people, we might not want to have the very best, especially certain people that are rude to us.

[20:12]

something like that for those people, right? Or perhaps someone who's trying to get, when they drive in the car, someone who's trying to come in front of you. You might not want them even to get in front of you, not to mention, you might expect an attack. So these people, if you have any resistance, you live to the idea of those people getting that. Then they work on that point there. And I'll tell you, you can get over that one. Now, after you produce a product you like, And when somebody comes in front of you in traffic, you may slip and wish that they not only wouldn't get enlightened, but wouldn't think they're good. Matter of fact, that they would maybe get inactivated. But maybe they got in front of some big truck. But that's just a slip. You just found your face there. But then you haven't necessarily given up your vow. You just sort of got angry at that person. You didn't want that person to get enlightened. But now you're going, oh, yes, I still do want it.

[21:17]

But if you can't even know enough people around, you can't even imagine. Then you've got to keep working at that. Can you imagine? Then you'll be mad at it. Then watch it. So maintain it. There. And you may know it if you slip. But slipping doesn't mean you give up your base of attention. But if it does, then you retreat. In this way, you keep going. Slip, keep going, and . Any other ? I don't want to so I had . Sometimes I feel my problem is sincerity. My problem may be sincerity. I can conjure up a wish for someone. It's hard that someone may like what I sometimes feel.

[22:23]

Not really sincere. Well, yes, I mean, so keep working until it's really, because not really full body. then it should be as sincere as you can get. You need to be sincere. And if you feel any resistance, like I'm kind of half sincere, well, that's not what we're talking about. We're talking about, like, full-out sincerity. But as much as your whole body and mind really want that. And if you can feel it going this way, well, then just keep working for it all the way out there. And until you get it all the way out there, you don't have to follow the lightning yet. You have to start, and you can't even start to evaluate. You think you're trying to evaluate about that whole scale thing, but you're not. You're just being selfish is all you're doing. Selfish on a cushion now. Selfish and inventive. That's all.

[23:26]

You just think selfish. That isn't true. You just think selfish. So, if you're getting your solid enlightenment that big, well, okay, then that's your limit. Push it all the way back, all the way over. 360 degrees, you know, every direction, forever, all the way everywhere. No matter what it is, you want the best for it. And when you get that scale, and you can do it, keep working when you get that scale, then you got it. got the thought of the one, that's the thing. It's similar to loving kindness. But it's loving kindness, but just tilted in the direction of not just affection and good feeling, but wanting this wonderful thing. And the difference in it to loving kindness is you want others to care for yourself. But loving kindness, too, has to be a step ahead of universal. And I'm not saying that's easy.

[24:32]

I'm just saying that's what we need in our thought and life. And if there's any tiny, tiny, tiny little bit of insincerity, well, then, work on that. To overcome that and get a bigger sincerity, a deeper sincerity. Because sincerity is very much important. completely sincerely wanting the best for all of you. This is the people with the core of our city. And I think, you know, again, I don't know, look, see, when they first thought of city, was there a company like that in there? Maybe not that full-blown thing, but maybe one of the best for somebody. And then you saw something, one of the best at something. And that made you kind of go, yeah. Look deeply. See which one of those you want. And again, as I say, once you've developed it, or even as you partially develop it, like if you have 15, those are just in three, reiterate the partially developed one before you say it.

[25:40]

And then you know you're sitting is kind of . And you know. That's called compassion. And then again, now we've got quite a bit of work to break this thought, divide this thought. But then you have to prepare it. doesn't just sit there rolling along by itself. You have to now take care of it and protect it from being lost. It could shrink. You could forget it. It could flip. Many, many ways you'd be lost. Last time, my last talk here, talked about the city posture, balancing.

[27:07]

When you're sitting still, the more still you sit, the more still I sit, the more I realize how much I'm moving. The more balanced I am, the more I realize how frequently I come off balance. It's kind of a balancing city, the way that you actually experience physically. And I think I also mentioned that, and Dougie Vandy also said this in another place, that the thought of enlightenment, producing the thought of enlightenment, is getting a glimpse of eternity. And you might think about, how is it that getting a glimpse of eternity is the same and hoping and working for the enlightenment of all being together. Why would a glimpse of impermanence be the same man or enmeshed with hoping for the liberation of all being?

[28:30]

I'll leave that for you to think about. But this posture, this balanced posture, is a glimpse of impermanence. This balanced posture is also the thought of enlightenment. I would think that for most people, it's easier to produce a thought of enlightenment than it is to have a balanced posture. But I would suggest that the balanced posture is another way to produce a thought of enlightenment. But the balanced posture, for the sake of all beings, And now it's probably about quarter to nine. And so I'd like to introduce something, which I think I will probably follow up on before the two-day activity. And that is the kind of thinking that we do when we're sitting still.

[29:40]

The kind of thinking we're doing when it's about talking or I think you can say the kind of thinking that this balanced posture is. The balanced posture is thinking. Not like the balanced posture is thinking something. The balanced posture is thinking. As a matter of fact, I say that your body is the deepest thought. That's a very deep thought. In the horror text, it was sitting still. The story of Yao Chang.

[30:43]

Then he said, after carrying the meditators over, one of the students said, what kind of thinking are you doing? And he said, Phil. And Yao Shan said, think of that which did not think. Think of that which did not think. Or think of the only which did not think. It was a different translation. Think of that which does not think. Once you settle in steady the mobile sitting position.

[31:50]

Think of the unthinkable. How do you think of the unthinkable? Do not. This is the essential part of his doctrine. Earlier, he said this in Phukong Deng. Earlier in Phukong Deng, he said, Please learn the backward step that turns the light around and illuminates the sun. But once you take it, turn the light around. Shine it back on the sun. Or shine it back on the moon. But in the same type of instruction, let's think of that which did not think.

[32:58]

Thinking of the unthinking is the protection and nourishment of the body. Thinking of the unthinking is the protection of giving. protection of ethical conduct itself. It is the perfection of wisdom and perfection of concentration, perfection of effort, perfection of patience. So I'm asking the mistake of everyone.

[35:19]

And it's protected by sitting still and thinking of the unpaid part. Do you think of the unfaithful? You'll be then to accept that is correct. The way you think of the unfaithful is hot. No one knows hot. Some people met hot, had lunch with hot, But how, in the correct way, think the unthinkable? How, in the correct way, think?

[36:21]

And in the correct way, protect your beautiful body and mind, your beautiful body and mind, which is the very best for all beings. that has unlimited, unobstructed sincerity for the benefit of all people. A court with power which nobody really knows is ungrateful. And it's not easy to do a practice, turn your blinds towards the ungrateful. because you finally want to grasp it. And if you take a grasp of it and reach it out there and start grasping and not getting anything, well, some fatigue will break it up. But if you try to do this practice now or tomorrow morning, you may get fatigued.

[37:31]

You may get burned out. and therefore give up after 50 seconds. Reaching back, try to get them. Well, the movie says to get anything, you have to look back. Well, how do you know if you're looking in the right direction? Well, you don't. How do you know if you're doing the practice right? You don't. You can check out the reporting chip. That you can go to check out. You can check out the city still. But this other one enters the realm of unattainable, the ungraspable. And that realm is the realm to protect the both of them. So I'm giving you Dougie Venue instructions. And he gave you two. These are the beginning instructions. They're not really beginning instructions. As a matter of fact, there are as difficult as beginning instructions can be.

[38:36]

But there are actual beginning instructions in the kind of thinking that you do when you're sitting still. These are hints. These are instructions to help you discover what you're doing when you're sitting still. And the encouragement, not encouragement, but maybe the care. is that this type of thinking is actually the entry point. It's the initiation into actual care and feeding of the body. But if you try it and you slip and slide and can't get a hold of it, that's not the usual thing.

[39:44]

Most people have that experience when they try to do it in that kitchen. But again, you need to do this if you haven't already produced the product in white and you're not sitting still, you don't need to do this yet. I'm just telling you beforehand that when you do those two other things, you can start doing that. If you want to start doing it now, then I'm saying also if you try to do it, you may have trouble getting the hang of it. Because there ain't no hang of it. There's nothing to hang anything on. And mine is actually ineffable. It includes everything without omission, penetrating everything without obstruction.

[40:55]

This is the mind which you will turn around and look at if you do this. If you do this, you're actually going to be looking right into it. alternate nature of reality. And the usual gripper is not going to get up to jog. They will hold it. I guess they did not get to start. And I think I'll just keep going over the thing, going deeper and deeper. with various instructions from . So give it a try. If you think you have a mobile physician, then think about it. See what it's like. See how it is.

[42:13]

Tell me about your encounter with the power. We can have to know that it's all with the need. And also, I was telling a doggy that he said, he's there in the realm of the unthinking with the who also. And the who take care of the new, the old. But who carries the new ? Well, you know, please answer. What kind of thinking?

[43:16]

What's going on? What kind of thing is going on? What? What? What? What's it like when you step in the mirror and can't make it closer? How does one think of anything? Thank you.

[44:17]

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