If you do not lose yourself, then even though you have problems, there is no problem whatsoever.  When you are a part of the problem, or when the problem is a part of you, there is no problem, because you are the problem itself.  The problem is you yourself.  If this is so, there is no problem.  So which do you hit, yourself or your problems? 

"No-abode" or "no-abiding" is a Buddhist term equating with emptiness (sunyata) and sometimes with "non-attachment."  It literally means "not to have any home where one may settle down," but its real meaning is "to settle down where there is no settling down."

Being does not remain as such, nor does nonbeing.  They are always ready to change from one state to another.  This is the "fluidity" of things.  But as soon as the mind "stops" with either of them, it loses its own fluidity.

What differentiates Zen from the arts is this:  While the artists have to resort to the canvas and brush or mechanical instruments or some other mediums to express themselves, Zen has no need of things external, except "the body" in which the Zen-man is so to speak embodied.  What Zen does is to delineate itself on the canvas of time and space.

Constancy (nin):  The unchanging ability to accept things as they are.  We should always live in the dark empty sky.  The sky is always the sky.  Even though clouds and lightning come, the sky is not disturbed. You should establish your practice in your delusion.  Even though you think you are in delusion, your pure mind is there.  To realize pure mind in your delusion is practice. Outside the mind there is no place to go.  It is the mind itself that is the first object of our quest, and also the last.

To sit, to walk, and even to trip and fall down are no other than the Perfect Way itself.  To be silent, to laugh and even to scream are the Perfect Way.  Everyday action is the Perfect Way. If we seek so-called "perfection," we will never get it.  Nonetheless, at this moment, at this place, we do feel peaceful--chanting, sitting, eating, breathing, Mu-ing--each action is perfect as it is and cannot be otherwise.

The fact that everything is all right as it is, and, in fact, cannot be otherwise...this is Namu Dai Bosa. Remember that conditions are constantly changing, depending on your physical, mental, and emotional states.  Don't be deluded by conditions.  "Today my Namu Dai Bosa is bad."  "Today my Namu Dai Bosa is good."  This is fine as a report of condition, but don't forget that Namu Dai Bosa is always all right, regardless of the condition.  It is always as it is!

We are not searching for something outside, and we are not trying to uncover something concealed.  Rather, we are working for the realization of that which is already revealed. But it is so close and so familiar to us, our habit of emphasizing existential phenomena is so strong, and our judgment of good and bad is so deeply rooted—that it is difficult for us to appreciate this wonderful Dharma teaching.

Exhaustion is the existential condition of the body.  "Today I am tired."  "Today I am fine." Today...whatever." "Today I am" is the essential condition and that is no other than the essence of Zen Buddhism. Honbun is the fundamental level, the ocean, the sky, that is the fundamental self, the reality which is always with you, the base or container for experience, the ongoing frame of the self. Shusho is the existential condition of the self, the experience of pleasure, anxiety, etc.

Fundamentally, we are like the Pacific Ocean.  The Pacific Ocean cannot be more Pacific.  All the same, the condition of our waves changes.  They are sometimes polluted, sometimes stormy and sometimes peaceful.  But these two, ocean and wave--fundamental and existential--can never, not even for one second, be separated from each other.

Even on a country road where no one else is walking, we are always encountering the self.  We can separate from a good friend, but we cannot separate from the self.  We can leave our parents, but we cannot leave the self.  We can separate from our girlfriend, but we cannot divorce the self.

Dogen-zenji said, "You should establish your practice in your delusion."  Even though you think you are in delusion, your pure mind is there.  To realize pure mind in your delusion is practice.  If you have pure mind, essential mind in your delusion, the delusion will vanish.  It cannot stay when you say, "This is delusion!"  It will be very much ashamed.  It will run away.  So you should establish your practice in your delusion.

To have delusion is practice.  This is to attain enlightenment before you realize it.  Even though you do not realize it, you have it.  So when you say, "This is delusion," that is actually enlightenment itself.  If you try to expel the delusion it will only persist the more, and your mind will become busier and busier trying to cope with it.  That is not so good.

Just say, "Oh, this is just delusion," and do not be bothered by it.  When you just observe the delusion, you have your true mind, your calm, peaceful mind.  When you start to cope with it you will be involved in delusion.