About the world of human being, same from the principle of six worlds and twelve chains of causations. Today what is in Buddhism? I expect watching and accept, watching just accept, watching oneself carefully. I think strictly

[01:08]

speaking it is not necessary. To do, to do something at least while you are watching carefully. Carefully is not to watch yourself from the viewpoint of yourself, your viewpoint. If you have some mistake, you say I'm sorry, I'm sorry not to do anything at all. If a thief fails to steal something from others, probably he may say before his boss, I'm

[02:11]

sorry, I'm very sorry that I failed, I failed to steal something from others. But this attitude, this attitude, when you watch yourself carefully and reflect upon yourself. It is just a word, just expression in a word, in words. In Buddhism to watch yourself carefully is more than a word, more than a word. Particularly in Buddhism, what you watch yourself carefully is what you stand on, stand in the

[03:29]

presence, presence of Buddha, presence of the absolute practice, undefiled practice. This is very important. Anyway, to watch yourself is to be watching over you, to be watching, to watch over you, to watch over you by the practice of zazen, by the absolute practice, by the undefiled practice. Then at that time, the practice, the acting, your own

[04:34]

acting, what you watch carefully yourself is to watch, to see, to be seen, to be seen in the sight of the undefiled practice, undefiled practice. Even though you try to more and more watch yourself carefully from the viewpoint of human speculation, it is impossible to practice truly, to practice truly, to watch truly yourself.

[05:34]

I would like to read a chapter of a work written by Reverend Kosho Uchiyama. I would like to read some paragraph which is entitled by Zazen, or sitting meditation, concerned with the principle, the subject of ignorance. I think ignorance should consist of the function of the

[07:06]

cleaving, which is one of the twelve chained causations. When ignorance works, the ignorance should consist of the function of cleaving. Cleaving, when the ignorance works. The practical speaking of cleaving is termed as selfish desire, selfish desire. Then ignorance should be shown as the function of cleaving in the

[08:28]

present, in the present. In the past, in the past, you carried, you handed down from generation to generation, you carried, you have carried from the long past life as ignorance, mumyo. This is ignorance, blindness, not cleaving, sorry, cleaving, not cleaving. Then, in this point, in this point our life should be based on, should be based on the principle of ignorance.

[09:43]

No, irrelevant to, irrelevant to idea, whether you can understand or not. Then when you watch carefully, watch yourself carefully, this acting, this acting is going on, going on on the basis of the function of ignorance. At least in the present, the selfish function of selfish desires, selfish desires. Then, however we try to evade, escape from it, it is far from easy, far from easy to emancipate, to emancipate, to be free from the selfish desire.

[11:01]

Then we have to, we have need, we have to need practice, practice, watch it, practice to, no, need live, watch it over from the viewpoint of the absolute place, this absolute. In other words, this is the practice zazen. In this world of conditioned origination, there is no substance entity, physically, physical or mental. But the world of conditioned origination has a definite order, definite order.

[12:13]

Then, in other words, in this world of conditioned origination, everything is changing, everything is changing like a streaming water. There is no substantial entity, physical and mental. But the world of conditioned origination should have a definite order. A human thought, however, ignores this order. A human, however, ignores this order. This order is, this order is of which everything is changing. Everything should be, should be, should be based on the principle of conditioned origination.

[13:26]

And human beings, but human thought, however, ignores this order, and human beings turn to the objectives of their own choice, their own choice. So if you, if someone interferes with you, you say, please leave me alone, and let me go on my way, please. I think you take it, you take it into your head that such an attitude of life is freedom. Such an attitude of life is free from the selfish desires.

[14:29]

But it is very dangerous. Yes? What if someone offers you some apple cider to convince you, and then afterwards, they tell you that they'd like you to at least go around the bank and discuss with your girlfriend? Would you explain again, sir? If someone gives you some apple cider. Apple cider, they say. Apple cider? Apple cider. Oh, apple. Apple cider. Apple juice. Apple juice. Someone gives me apple juice. Yeah, that's what they say. Dear friend, share this drink with us. Uh-huh. And then after you have the drink, you say, now you're a friend, please come around the bank with me.

[15:38]

Please come and steal something with us. Oh, oh. And you say, no, I don't want to. And they say, you're bad. You're bad. I think before, sometimes before you said you're bad, you know, maybe a blow is given. Before you said, before I said, you're bad. That's the problem. Is it possible to say yes and no, even though someone gives you, even though you join people, if their actions are not smoothable, can't you say no thank you?

[16:44]

Yes. And what significance does that have in community life? Community life? Right. Uh. I know. Uh-huh. And everyone is trying to thank you. And you say, no thank you. Does that make you a normal person? Because you refuse to rob a bank. What rob a bank? Oh, steal. Okay. Uh. I think, uh, if you see something from the viewpoint of Buddhism, I think there is nothing to be tricked. But if you're on the street, if you're like yourself, how can you say, I have to defend Buddhism?

[17:48]

If something happens, uh, right there, you have to do something. Uh-huh. Either rob a bank, or, uh, say no thank you. No thanks. You know, bad is bad. Steal is steal. Yeah. So what I'm saying is, even if you eat eggs, you don't become an egg. Uh-huh. The question is, the question is whether the thief is bad or good or bad. Okay? Help some? The question is, the question is not whether the thief is good or bad. Rob a bank. Rob a bank to steal. The question is not whether to steal is good or bad.

[18:51]

You know, the question is, no. The question is whether the thief himself, the thief himself, the question is how the thief himself reflects upon himself. Okay? Because if he himself, if he himself doesn't reflect upon himself, you know, the thief stealing, the action to steal, I think, I think it's bad from the viewpoint of common sense, you know. Bad is bad, good is good, you know. But, uh, in the world of thief himself, without reflection upon himself,

[19:55]

you know, it is impossible, it is impossible to say this action is, this action is good or bad. Because he is no reflections. How do you reflect on yourself? You mean, if you reflect by the mirror, you don't see anything. If you say, but so-and-so says it's bad, I better not do it. What do you mean by reflection? Reflection? Well, reflection is, reflection is to do something through and through, through and through. With whole-heartedness.

[20:58]

With whole-heartedness. And how does this relate to your previous statement of reflection on something to find out whether it's good or bad? Oh, excuse me. How do... Yeah, he says the thief, unless he reflects, does not know if his action is good or not. Reflection... Reflection. And you said you do an action through and through. But if you do the action through and through, how do you know if it's good or not? In other words, I think reflection is, should be done, should be done when you take care of, take good care of your own life, your own life. At that time, at that time, reflection, the acting action of reflection crashes, crashes your conceit. Conceit.

[22:00]

Conceit. Okay? This is reflection. Conceit. Crashes the conceit. Proud. Excessively proud. Crashes. Crashes. C-R-U-S-H. Is that a word describing a condition? Crush? Crash? Crush? Oh, what? I don't understand. Crush. C-R-U-S-H. You understand? Ah. I mean conceit. Do you understand the meaning of conceit? Proud. When the thief himself, himself reflect upon himself,

[23:07]

I think when he doesn't reflect, when he doesn't watch himself carefully, there is no good or bad, no principle of good or bad. Just this is bad. Because he has no reflections. Then I think in other words, in other words, such attitude is his own conceit. His own conceit. My action, my action is good. Maybe he didn't, he doesn't know how awful my action is. Because he has no reflections. Ah. Then

[24:08]

if there is no reflection, if there is no reflection there is no principle principle of good and bad. In other words, there is no order. No order. You know, the conditioned origination as has been said, has been said, the streaming, streaming water. Streaming water, water itself should include the principle of good, principle of bad, and various phases of human life, including. Anyway, we have to do, we have to pass our life in this way,

[25:10]

in this way. Then even though you think, you think my action is good. Think from the viewpoint of others. Your action may be not so good. Then it is very difficult to point out whether our action is completely good or bad. Ah. Do you have any questions more? Ah. But, and human beings

[26:14]

turn to the objective of their own choice. They exhaust their energy to slaughter others or destroy properties or impatiently sparks and causes short circuit. After all, the fundamental of human thought, whether realism or nihilism, curves or thwarts the realization of life force. In Buddhist terminology, the fundamental thought at the bottom of nihilism or realism is selfish desires. Selfish desire is the attachment to a substantial ego, which human thought fabricated in the world of conditioned origination,

[27:14]

whether aware no such entity exists, the world being an accidental aggregation of various elements. Whatever we may see or do, this attachment always and everywhere accompanies us and affects our seeing and doing and tosses us to and fro, back and forth. Ah. As long as you are tossed by the circumstances or environment around you, it is that your life is always swaying, flowing

[28:15]

to and fro, back and forth. Then it obstructs the realization of true self or life force, and the true life force gets hurt and thwarted. To be tossed about by the self-attachment is the primal or original thing which man committed at his start as man. So, in this point, although we think we can make a choice, a choice of our own life freely, but in this point

[29:16]

it is impossible to make a choice to your own life freely. To be tossed about by the self-attachment is the primal or original thing which man committed at his start as man. What dreadful act Adam and Eve perpetrated. Speaking of the primal thing, I remember seeing a very interesting cartoon in a newspaper. Adam was trying hard to vomit what he had eaten. Eve, peering anxiously at him, said, Why, Adam, the apple eaten that time hasn't come out yet? It was the sort of

[30:21]

cartoon which we seldom see nowadays. The present age is facing various problems. But apart from the other problems, I thought of the problem of original thing and wished only if man could vomit the apple once for good. The rise of the thought in Buddhism is the attitude that enabled us to vomit the apple eaten that time. Anyway, if you want to contact with social relationships properly, if you want to pass your life properly or safely, the aim of our life

[31:27]

is directed to concentrate on the attitude that enabled us to vomit the apple, to vomit the engulment, to vomit the engulment, selfish desires. This is Zazen. Now, what time does that time signify? What time does that signify? Surely not a primeval mythical time. As has been said before, we are the resultant product of heredity, temporal and social environment, customs and habits, education and experience, age, temperature, moisture, physical strength, nutrition, etc.

[32:28]

Anyway, however we try to escape, our bodies and mind are the resultant product of heredity, temporal and social environment, age, temperature, moisture, language, the circumstances of your life. Also, we have put a dignified label to this accidental aggregation. These are accidental aggregations. And we are strongly attached to this temporary aggregate, as if it were some entity specially made up

[33:30]

of necessity. We on earth can be the apple that was eaten that time out of England's bone attachment. The apple is now being eaten from time to time in every act of selfish attachment. Nevertheless, nevertheless, it is far from easy to vomit the apple. It is intelligible enough intellectually that the attachment to the accidental aggregation called I is groundless, groundless. The arising of ignorance is groundless, groundless according to Buddhism. And that it is the

[34:32]

root of all kinds of sin, delusion, and suffering, and what prompts vomiting. Vomiting. The intellectual understanding will not effect vomiting. The attachment doesn't lie on or near the surface of consciousness. It is deep-seated. The apple has been eaten into the greatest depth of psychology. The desire to vomit it may be due to the poison of the fruit. The use of human brains is of no avail here. The use of the brain itself is questionable. It is deep-

[35:34]

The attachment comes from ignorance. The attachment doesn't lie on or near the surface of consciousness. It is deep-seated. The apple has been eaten into the greatest deep depth of psychology. The desire to vomit it may be due to the poison of the fruit. Then the desire to avoid the desire to avoid from the ignorance or selfish desire may be due to the poisons of selfishness. Poisons of

[36:38]

mind. Poisons of mind. Think while you are fighting with each other. It is impossible to find the harmonious world. Because there exists always an opponent of your own. Then the problem of fighting is necessary to avoid while you are fighting with each other. If you want to escape from the problem of fighting, we have to stand we have to stand

[37:43]

at a place where you can see whole things of beings. Whole things. Not not to see not to see something from the viewpoint of a small world. Small well where a frog lives. A thankful frog a well is a big world for him. But a well is a well. A well is a very small world. When you see when you see the whole whole existence whole existence of being when you stand on the place where you can see

[38:44]

whole existence of being a well is a very small world. Then the word of the word of fighting is to stand on the place where you can see something from the small world from the viewpoint of the small world like a well, like a frog. Then if you see if you stand on the place where you can see the whole existence of being fighting should stop. Should be stopped. Then while you have while you have the existence of opponent of your own

[39:45]

it means to have to have the poisons of mind. Then he said the desire to vomit it may be due to the poisons of the fruit. Then in Buddhism the most important thing is not to fight with opponent not to fight with opponent not to fight, not wrestle not wrestle with opponent with opponent's selfish desires. While you are thinking to fight to wrestle with opponent's desires I think it is still the function of

[40:49]

our brain human brain. If you want to see yourself from the viewpoint in the sight of the true nature of being we have to cast aside we have to cast aside the human brain the function of human brain. . Then the Buddha says if you want to escape from all sufferings you must see what contentment is. I think

[41:51]

the merit of contentment is to find yourself to settle down to settle down right in the middle of your own life without escape. The basis of contentment is indeed to obtain rich joy, calmness and peace. . The first sentence is if you want to escape from all sufferings you must see what contentment is. In other words, you must practice contentment. Then contentment the practice

[42:51]

to practice contentment is to practice the to be to practice the freedom from the all sufferings. The next sentence the Buddha says the basis of contentment is indeed to obtain rich joy calmness and peace. Then the practice of contentment itself should be identical with the obtaining rich joy calmness and peace. In Buddhism the practice is not is not means is not one of means to gain the goal to gain the goal of human being to gain the

[43:54]

enlightenment, to gain the something beyond beyond the various faces of human being. In Buddhism practice is and it says in itself practice is should be identical with the goal itself. Then to practice to practice contentment should be identical with obtaining rich joy peace and calmness and commonness commonness

[44:49]

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