Even us, the great crowd, Kshapa, after expanding over the whole universe, pours out the same water and recreates by it all grasses, shrubs, herbs, and trees. Even us, all these grasses, shrubs, herbs, and trees, according to their faculty, power, and strength, suck in the water and thereby attain the full development assigned to their kind. In like manner, Kshapa is law-freezed by the Tathagata, the Arahant, of one and the same essence.

[01:11]

That is to say, the essence of it is deliverance, the final aim being absence of questions, annihilation, knowledge of the all-knowing. To tell the truth, in this world, we have to realize the water as one essence of duality. It pours constantly over many kinds of vegetation, plants, trees, and shrubs.

[02:30]

It pours constantly over many kinds of vegetation, plants, trees, and shrubs. As they are, the individuals must attain the full development assigned to their kind. In other words, however many kinds of beings there are in this world, the individuals must be entitled to live in this world. In proper way, as they are.

[03:39]

This is the true state of life and the world in terms of persons who attain the enlightenment. Who walks constantly, who has walked constantly, step by step. What is the water? In Lord's Sutra, it says, the Buddha always, the Buddha, the person who attain enlightenment, who is aware of the truth of life and the world, speaks of one and the same essence.

[04:48]

One and the same essence. In Chinese, it is called Ichimi Isso. Ichimi means one taste, a single taste. Isso is single mark, single mark. The translation from Sanskrit says one and the same essence. The translation from Chinese says a single flavor and a single mark. A single flavor and a single mark. Alain caused the Buddha, Buddha tried to explain just one thing, one subject, one subject constantly.

[05:55]

What is, what is given, what is open to everybody, to all sentient beings. This is Shakyamuni Buddha's teaching. The person who attains, who is aware of the truth of life and the world, teaches constantly to all sentient beings. Then what is the one and the teaching of, what is the teaching of? One and the same essence. That is to say, the essence of it is deliverance. But this is one, one point. The second point is the final aim being absence of passion.

[07:05]

The third point is annihilation, knowledge of the all-knowing. In Chinese, the first point is Gedat, called Gedatso. Gedat is deliverance or emancipation or freedom, free from. Gedatso, the translation from Chinese, Gedatso is translated by the mark of deliverance, mark of deliverance. The second point is called Ritso in Chinese. The translation from Chinese is the mark of, what? The mark of disenchantment.

[08:20]

Do you understand? Disenchantment. The third is the annihilation, knowledge of the all-knowing. The translation from Chinese says the mark of extinction, the mark of extinction. This is the, this is the different, the different angle. Different, this is the explanation of the life and the world. Seeing from a different angle, from the, what I, what I mentioned before. For instance, the principle of transiency, suffering, and eagerness.

[09:22]

In this case, this will try to explain of life, human life, and the human world. But seeing by the, seeing by the different angle from another aspect of viewpoint. Based on transiency, suffering, and the eagerness. By any course, to tell the truth, it implies what the truth of life and the world is like. Based on the basis of emptiness or nothingness. According to the Paramita Sutra, you are, you have chanted every day.

[10:35]

Always chanted. You have chanted every day in the Paramita Sutra. But tonight, the, I would like to explain the, the human life and human world. The, in terms of psychological viewpoint, particularly in Buddhism. Not, not the general psychological study, but psychological viewpoint in Buddhism.

[11:43]

I think the word alaya-vijnana, alaya, the word, the word. The alaya in Buddhism is very familiar. For you, I think so. The alaya-vijnana is the consciousness, the consciousness of, anyway, alaya. It's pretty difficult to translate into English. The alaya is in the usage, the, explained in Sanskrit, alaya. It is the consciousness, the, the, on which, on which human world, the life and human world is based.

[13:11]

Potentially. The universe, the foundation, the basis of life and the world is called alaya, alaya. The feature of alaya is represented by the three kinds of qualities. One is, uh, ijikushiki in Japanese, ijikushiki. Uh, which is alaya-vijnana as heterogeneous effect produced by heterogeneous cause. Which, which has been handed down from generation to generation, from the previous existence.

[14:20]

This is alaya-vijnana which is called ijikushiki, ijikushiki. The i is meaning of different, different. Uh, jik is rightness, rightness. In other words, without, you know, without. Uh, consequences, uh, result or effect, consequences. This is jik or rightness. So the life and the world is based on something like the, the result and rightness.

[15:25]

And consequences. Uh, heterogeneous effects produced by heterogeneous cause. No. It doesn't mean the life and the world are produced, created by a sort of the absolute. Which is called God or which is called Buddha, what, such and such. It doesn't mean that everything is created by a certain thing. A certainty, a substantial reality, bulk of them. In Buddhism, everything is, everything exists already, everything has existed already.

[16:34]

Which is considered as result or rightness, full rightness. And consequences. The answer heterogeneous effect produced by heterogeneous cause, you know. This is very important point, which we have to take into account again and again. This is very different, very important point of which, uh, which the, which the, there are different points between the Christianity and Buddhism. Okay. Buddhism try to, uh, try to see, try to see the life and the world as they are.

[17:41]

Which is considered as heterogeneous effect produced by heterogeneous cause. Now what it is, I cannot understand, I cannot explain. It depends on, it depends on how much you get taste of yourself, your world. Which you have created, or which you are creating. Through your practice, through your, the, uh, empirical, empirical aspect of life. So that's why Buddha says, watch yourself. With opening your eyes, open your eyes, watch yourself. This is important. In order to, in order to get taste of depth, of unfathomable depth of human life.

[18:49]

Not only present being, present being of life. Past and future. Then, uh, this is the one of, uh, features, which R.A. Vijnana is inherent in. Mijukushi. Mijukushi. So, so Katagiri, the body, uh, the body and mind, the body and mind called Katagiri. Is not created by the absolute, which is controlled, which is controlled by the absolute, by the, excuse me. Katagiri is not created, is not created by the absolute. Which is all powerful, over human life and the human world.

[19:59]

The important point is that the, the I, Katagiri, must taste. Myself, uh, regarded as, regarded as heterogeneous effect, produced by heterogeneous cause. This is Katagiri. This is Katagiri. So this Katagiri is, has been handed down, you know, previous existence. Through the present being of my life, towards the future being of my life. I don't know what it is. I cannot explain what it is, but it is something which I can exactly get taste of this point.

[21:12]

Through its empirical, empirical aspects of human life. Uh, the, not only the human being, but also the, the same is to be said of not only human being, but also to, of, to the all things, all things which exist in this world. Uh, for instance, Um, it's pretty difficult to explain it, but anyway, I am, I try to explain it.

[22:25]

Uh, Um, [...] The, for instance, uh, this cloth, this rock, is, uh, comes from, I think, a sort of, uh, uh, a kind of stuff, which is called a yarn. Yarn. Cotton. I think before the, this material, uh, come to my hand, come to my hand,

[23:40]

I got it as a sort of rock, pretty small. I think this material is, uh, was produced in a certain company. Uh, not a certain, not a yarn of cotton, you know. I think a twelve yard, or thirteen thousand yard, thousand yards of cotton, you know, were produced in a certain, in a company, by human effort, by numbers, uh, countless, countless human efforts. And then, the huge, a wall, huge, huge wall of material, cotton, is sold,

[24:50]

sent to our city, and the countries, to all over the world. Then, I went to the, went to the shop, and bought this material. This material is just a part of, part of a huge roll of yarn, yarn, roll of a cross, roll of a huge roll of a cross. Then, when I, when I went to, went to the, went to the shop, and bought it, it is just a part of a huge roll of cross. Then, I look at this, oh, this is very good cross, materials, for the Buddhist rock.

[25:54]

That's why I bought it. Or, someone bought it. And that time, I felt, why is it, why is it, only this part of a huge roll of cross, came to my hand. What? Came to my hand. Why? Maybe you can explain, you know, why. Why do you, why did you come to my hand? I ask always, I try to ask always to this material. Why did you come to my hand? In order to, in order to make a roll. Strictly speaking, there is no amount of explanation why.

[27:02]

But there is something which is left behind me, which is called, sort of a destiny, or fate. Fate. Which, this part of huge material, this part of cross, itself is inherent in. Universe, I try to ask to myself, why, why is it, you are called Reverend Katagiri? It's pretty hard to answer to this question. Maybe you can, I can explain, yes I have a parent, my mother, my father, my mother called, my mother named Kane. And my father name is named, uh, Kahichi and so on.

[28:07]

Then I was born between Kane and Kahichi. My father and my mother. But nevertheless, there is something more. Something more, there is something more than that. Which is, which is left, which is a sort of a doubt. Left behind me, why? Why is it you are called Katagiri? Strictly speaking, there is no amount of explanation. Because, I can't help deriding, deriding a sort of destiny or fate. Which I, named Reverend Katagiri, is inherent in. Considered, regarded as heterogeneous effect, produced by heterogeneous cause, sort of like this.

[29:16]

Then if you ask me, if you ask me why you are called, why, why is it, why is it you are called, you are called Katagiri? Can't help. I cannot answer to this question, just like this. When they call me Katagiri, the name of Katagiri has lots of things, many things. Many things, a sort of destiny, a sort of fate. Which I, myself, are inherent in. Indestructible, indestructible. Which is indestructible, which is inexplicable.

[30:26]

So, I think, you know, the, nobody answer, nobody, nobody knows. Nobody knows why this part, this part of cross, a huge wall of cross, is Katagiri. It is in my hand right now, at present. Nobody can explain about this point. Because it, it itself, it in itself, it of itself, is inherent in a sort of destiny or fate. Which is indescribable, inevitable, inextricable, indestructible.

[31:40]

Because it is, it is the material regarded as heterogeneous effect, its heterogeneous, the heterogeneous effect produced by its heterogeneous cause. Coming from its previous life, previous life. From this point, no explanation. Then, what shall I do? Just accept. And then when I accept it, when I accept it, I can get taste of the existence, the presence of this material. Which is based on unfathomable depth of its life. Coming from the past through the present to future.

[32:45]

This is not the material which is created, created by the absolute, which is all-powerful. So that's why open your eyes. Try to ask why. You, you, why did you come? Why are you? Why have you been in my hand? No answer to this question. The rest of a huge lot of cross may come to, to be, may be in another's, in other's hands. In order to make a beautiful crown, to dress, you know, beautiful female suits.

[34:02]

The, another example is, another, there is another example. The other day, a student told me a very interesting story. The, as to her grandfathers. I listened to this story. Ah, with, of, no, of the, I am, I have taken interest in this story mentioned by this student about her grandfather. The discount for the rent of the hotel in United States. The, I think in the, in United States, the female must take off her, his hat.

[35:30]

Yeah. When, when he is inside, inside of the house, or in elevators, elevator, wherever he may go. If you go to the house, with you, with you step in the house, you have to take off your hat. This is a model for, ah, this is a costume, good costume in United States. But this grandfather never, never take off his hat all day. He keeps, he keeps his hat on all day. Right before he is sweeping the bed, his bed, he took it, took off his hat and put the, put the head to the bed.

[36:36]

Then he sleep. The moment when he get up, get up in the morning, put on his hat, put on his hat on, when he sleep. Before he change his dress. Then he went to the bathroom, with pajamas. And he stay there for two hours. For two hours. Keeping his hat on. This is a magic, you know, very interesting thing. Then he kept his hat on, with the pajamas, before he change the dress, and he sat, he sat in the bathtub.

[37:41]

Not bathtub, toilet, you know. And reading the same magazine. Then he didn't get up early morning. He got up twelve o'clock. Twelve o'clock was a morning, early morning for him. And then he spent two hours. Sitting on the toilet. Reading the magazine, keeping his hat on. Wearing pajamas, that's very interesting. He doesn't care any costumes, good costumes or bad costumes, he doesn't care, you know. From this point, what is hat? What is hat?

[38:43]

What is hat? You say hat, oh yes. You should, you should take off the hat, when you step in the house. This is good man, this is your common sense. When you see, when you see a hat. When you see a hat. So from this whatever kind of material, this hat is made by. This hat. You see, this is hat when you take off. Take it off, the moment when you step in the house. This is hat, conception of a hat. From common sense, you know, from common sense. But what is a hat seen from this guy? What is this?

[39:45]

What is it, what is the conception of this hat? Seen from this grandfather. In the toilet. In the toilet, wherever he may go, in the toilet, in the bathroom, in the elevator, in the theater, in the movies, watching the TV, watching the movies. He always keeps the hat on. And spend the two hours in the toilet, wearing the hat on. It's wonderful. So what is a hat, what is hat? Hat. You're trying to ask why is it called hat, you know? Hat. What is used by this guy?

[40:50]

From his idea, from his idea, the hat is not hat. The hat is sort of a dress, you know, a part of his dress. A witch's body is decorated beautifully. I think, you know, Even though you try to ask this hat why it is called a certain name hat, which is used by this guy, there is no answer.

[42:06]

There is no answer. Well, this is also hat. This is also hat, but I don't know why. Maybe hat says, I don't know why. Even though this hat which is used by this guy is called hat, it is also a hat. Also, the hat which is used by another guy, who behave good, in good manner, according to the Western manner, is also called hat. Hat. But when you ask, when you have some doubt why,

[43:09]

why this hat is in this grandfather's hands, it's impossible to explain this point. Well, I think there is, there is something left behind this hat, which is called sort of destiny or fate, which is inexplicable. Because this hat is a sort of existence regarded as heterogeneous effect, produced by its own heterogeneous cause.

[44:14]

That's all. It's not, which is not created by the conception of the Absolute, which is all-powerful. First of all, something is here, something exists here, and then you have to watch it with open your eyes. This is the first step of understanding life and the world. This is the first step of understanding life and the world.

[44:49]

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