..續本文上一頁than human being, which is nothing—which is not worse than human being. The human being, human mind can control themselves and everything. This is what he meant by ideal. And idea of Sein[5] or Soren [

　　] is very close to our idea of bodhisattva”s way.

　　To the—when we stand [at a] crossing point or fork [in the] road, which way to take

　　 Here is our bodhisattva-mind, you know. Which is better

　　 Which should we go

　　 This “I” is not possible to explain, but anyway, we are always at the crossing or at the fork [in the] road, and we don”t know what to do. As long as we have our true nature, when we are conscientious enough, we don”t—we sometime wonder which way to take. That is bodhisattva”s way. If we don”t mind good or bad we will take, you know, either way. But for us it is rather difficult [laughs] to choose one of the two. When it is difficult, there is true nature. Because of the true nature—true nature makes us difficult to choose, you know. Here we have bodhisattva-mind. When we have difficulty in, you know, in ethical sense there is bodhisattva-mind. When you say, “I am no good,” there is bodhisattva-mind. But we cannot explain why we have this kind of mind. It is impossible to explain why.

　　But anyway, we have this kind of mind. And this mind is very important. And we call it buddha-mind, which is impossible to explain why. This mind was accepted by your philosophers. And this mind is called by Northrop “ideal,” and this ideal means buddha-nature in ourselves.

　　But philosophers found out in logical or in philosophical way what was our true nature. But no one bring it—no one had brought it in our practice. So that is why Zen—we have in—Buddhism has practice of zazen. To bring something which is inexplicable to actual practice is Zen—Zen practice. This is one of the eight—eight noble truths. That is why Zen is so important in our—in Buddhism. Without Zen the teaching of Buddha cannot be understood by us.

　　So anyway, in East and in West, the truth is always same, and we are coming to the same conclusion, I think. Although the way is different, but more and more your philosophy will become like Shōbōgenzō, and our way will become more and more scientific. And in this way I hope we will achieve something very good.

　　Now here in Zen Center we are practicing a very rigid way after the example of Japanese way, but it does not mean we are forcing our way to you. It does not mean so. But it will give you some suggestion, and it takes, I think, pretty long time before you establish your own way. So for you, a pioneer [laughs] of Buddhism, it may be pretty difficult [laughs]. But if you have right understanding of our way, you can explain it, you know, why we have this kind of practice and why you should do this kind of practice. Then they will understand our way pretty well.

　　So the most important point is not to be one-sided. Practice and study is both important. But it is not possible for anyone to, you know, achieve many things. So, as I said, to have same cover, you know [laughs], is very important point. Cover should not be used. When you do something you should take off the cover [laughs]. If you want to boil something by cover [laughs], you will get it—into confusion. Cover is, you know—for us, cover—the cover is the Shōbōgenzō. This is perfect understanding of our way. But perfect understanding will not work [laughs]. It”s too perfect [laughs]. So—but it will keep dust from [laughs] the pan, and if you put cover on your pan you can use it whenever you want to use your pan. So it is very important to have a cover to it.

　　Dōgen thought that, as he wrote, it is not the time to make them understand what is Buddhism in Japan right now. It is not. It was not possible. So he trained severa…

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