..續本文上一頁ious viewpoint, there is no alternative way. We should choose good. And we should refrain from bad. There is no alternative way. But if you have no way-seeking mind, or if you have no idea of religion, you will wonder which to choose.

　　In morality, when you choose one of the two, you have freedom of choice; whatever you do it is up to you. You can take bad instead of good [laughs]. But if—once you choose good, you have responsibility for taking good, that is, moral responsibility you have. But that is responsibility. But in religion we have, we—I said, no alternative way, but it is our choice, you know. Which way to go is our—up to us. And yet, for—for us there is no other way than to take good. This is way-seeking mind. So to pursue good and truth and beauty is also our way-seeking mind, although there is some difference from ethics. This mind is the mind—traditional mind transmitted from Buddha to us, and for Zen students this is most important spirit.

　　Enlightenment, so, is not only kind of state of mind, a kind of psychological state of mind. When the—some psychological state of mind is supported by right wisdom, we call it enlightenment. When it is supported by way-seeking mind, when you attain that state of mind by everyday practice [1-2 words] by way-seeking mind, that is called enlightenment. Even though you attain—or you have—you obtain the same psychological state of mind by LSD [laughs, laughter], if you lack the way-seeking mind, we do not call it enlightenment. That is quite different [laughs] matter. It should be based on the way-seeking mind.

　　So Dōgen-zenji said when you hit the mark, that is the same effort you have been doing. After trying ninety-nine times—suppose after trying ninety-nine times of failure, you hit the mark at the one-hundredth—one-hundredth time. That effort, that meaning of—meaning of “hit the mark” and the meaning of “losing the mark” should be the same. The difference is, now you hit the mark [laughs]. You—from, you know, materialistic viewpoint, you know, to lose the mark is not good at all [laughs]. You should hit the mark. But from the meaning of practice, actual practice, even though you lose it, the meaning of the practice is the same: to hit the mark or lose the mark is not different. That is our, you know, enlightenment.

　　So enlightenment only is—it is not only enlightenment that is valuable. The failure by true spirit is also valuable. It has same meaning. So even—so that is why even though your zazen is not perfect, it has same meaning if you have way-seeking mind. If you do not have way-seeking mind, even though you attain enlightenment, that enlightenment is so-called-it “dry enlightenment” [laughs, laughter]. Dry enlightenment. No meaning in it.

　　This is bodhisattva-mind. So this mind is universal to everyone. There is no difference between priest or layman. There is no difference [between] wise man or for—when we have way-seeking mind we are all—all bodhisattva. This is so-called-it bodhisattva-mind.

　　Again, this bodhisattva-mind is impossible to—to value. It is “non-value” practice. And this bodhisattva-mind—if you have some question this—about this bodhisattva-mind, I think it may be interesting to discuss about this point. Enlightenment, or way-seeking mind, or to help others before we attain enlightenment is bodhisattva-mind—-spirit. Even though you—before you save yourself, you should save others. This is also bodhisattva-mind. So about those problem, tonight we want to discu- [partial word]—we want to have discussion.

　　Student A:[2] Suzuki-rōshi, how would it be possible to truly help somebody else, unless you have some enlightenment yourself, you know

　　Suzuki-rōshi: How to help others

　　Student A: How would it be possible to reall…

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