I described the subject of the Eighth Mind, Eighth Consciousness, Arraya Vijñāna, the other day, which represents the in-house situation, in what the status, the human life, the source of human life and the source of human world are like. In other words, Arraya Vijñāna, according to the psychology and Buddhism, implies two explanations,

[01:04]

implies the explanation of the source of human life and human world. In other words, the three characteristics of Arraya Vijñāna is due to how we should understand the human life, human life or human world. That is, there are three kinds of, three kinds of, three kinds of viewpoints.

[02:10]

And when seeing, when seeing from the bedrock, bedrock of human life, three kinds of viewpoint, according to the three characteristics of Arraya Vijñāna, as mentioned before, one is the human phenomena, phenomena, all phenomena are based on the result, considered as a result produced by the human karmic life since beginningless past.

[03:20]

But it doesn't mean to mention the human life or human world are not due to set themselves on a certain pattern, where the human being will be unable to move an inch at last, within a certain pattern, wherever you are. For instance, I am Japanese, you are American. Japanese, I as a Japanese brought up a certain, with the backbone of Japanese culture. All of you have brought up with American background, the background of American culture,

[04:34]

the way of understanding in Europe, I think so. So you say, even though I explain what Buddhism is, you say, oh, that's a Buddhist way of understanding. I don't understand, we don't understand because we, our lives have been brought up in the domain of the background, which is called Christianity, Western philosophy, or so. So you are Japanese, so you understand so well what Buddhism is, but we are, you are American, so you don't understand so well. You say that. But strictly speaking, even though whoever you are, Japanese or American,

[05:39]

there is no difference, there is no amount of discrimination between American or Japanese, according to the source of human life. Even American is a human being, Japanese is, even Japanese are human beings. If you hit me, I say out. If I hit you, you say out. Same thing. The emotion is the trouble, even the American, even the Japanese have the same emotional problem in our day. Same, same trouble, even the Japanese have the same trouble.

[06:45]

If you go to Japan, you will understand so well what the Japanese are like. So strictly speaking, you know, there is no amount of discrimination, what kind of problem American has, or American have, or Japanese have. Of course, even if you go to Japan, you will understand so well what the Japanese are like. In the nature, there are many kinds of trees, shrubs, grasses.

[07:50]

The very important point which we have to take into account is to see, to see them as they are. Buddhism say very often, you should watch, you should see all things as they are. The important point is not the matter of discussing from where, from where this shrub comes. Of course it is important, in a sense. According to the way of understanding in Europe, in scientific way of understanding, you try to research constantly. From where the Katagiri comes, from where you come from, where you come from.

[09:04]

But Buddhism stresses the key point, right in the reality of the present, which is called the presence of I, Katagiri, as a human being, without any particular pattern, pattern. Which would enable me, enable me, which would, wouldn't enable me move into the past. There is no pattern. Then, in order to research what human being is or what the world is, the question, the research of the question starts from the reality of the present, right now.

[10:27]

That's why in Buddhism, all sentient beings, all beings, are considered as a result produced by the human karmic life. In this point, in this respect, the karma is not something wrong, which you usually are supposed. The karma is, the world of karma is, has, is completely based on the moral neutrality, the nature of moral neutrality. This is karma. Then, that's why the tree, the pine tree, or cedar, whatever kind of trees they are, around you,

[11:45]

the pine tree, another pine tree, can, can let his life force bloom, because even the pine tree doesn't have any particular pattern. Which won't be tied up. This is the status of human being who is, who is existing in the reality of the present. This is one of, one of viewpoints we've seen from the source of human structure, source of structure of human life.

[12:56]

So, the... From this point, we don't have any particular destiny, fate. Okay? Even though Buddhism says the human beings are produced by karmic life, their karmic life, this is, this karma is completely free from our, the inceptive sense. Seeing from the destination, a distinction, nature of good or nature of bad. So, karma enable a man to live in this world, considered, regarded as, what would you call...

[14:22]

Ah... The human being which can absolutely display his, his own ability, ability. As a katagi, as a team, as a force, this is karma. So, you say very often American people have a very bad karma. I don't, I don't think so. They have a Japanese. I think in our day, even the Japanese have a very bad karma from, according to your viewpoint. The same thing, all over the world. You will find the same situation. The idea of karma is not something like that.

[15:33]

The karma, I think, the idea of karma enable man to display his own ability as it is. This is karma. When you realize, when you realize it, ah... thoroughly, deeply... Ah, well, if we don't have any idea of destiny or fate... Ah, which human plans or effort for improvement or progress will be in vain.

[16:42]

And humanity, a humanity will be without hope. I think this is the meaning of destiny or fate. Ah... Then how can we, how should we accept, how should we accept the human being, you yourself, or who exists in the reality of the present, who are produced by your karmic life. Without using the particular word, destiny or fate.

[17:49]

In Buddhism, we use the particular word, seed. Seed is not the idea of destiny or fate. A seed is, from this point, I think, something like a smell, with a transparent, transparent quality. No color, no shape. Something like a smell, bad smell or good smell. Ah... This is seed. And the usual seed itself, in itself, has its own function.

[18:52]

As a pumpkin, as a tomato, a radish, a carrot... Ah... But this seed, in Buddhism, doesn't have any particular function of its own. Pumpkin, or tomato, or radish, carrot, onion... Ah... Yeah, all seed, all seed, what you produced, what you have produced, I think, the beginningless past, beginningless past, are in store, they're stored in the big house. Then this seed, what germinates this seed?

[19:59]

When? How? In Buddhism, the circumstances or conditions germinate, germinate the seed. And the bottom of the human world, what exists in the bottom of the human life? Ah... For instance, ah... The... I think the Tathagata, the presence of Tathagata in a sense is a sort of cause. Cause.

[21:01]

Which will produce many things. Produce many things from this cause. And then, ah, there is a sort of cause, named Tathagata, their monastery. Then many people come here as guests, as work students, as just general students. And wherever you are, as long as you are in Tathagata, you will realize that there is something, some sort of human life. Some type of human life. Some type of religion.

[22:03]

Then Buddhism, then you, all of you, the human, the students, or work students, or guests, gather around the cause, which is called Tathagata, their monastery. So each person, ah, each person is a sort of the conditioned circumstances. And Buddhism, principle of Buddhism, or way of ritual, way of their monastic ritual, there are many sort of conditions, circumstances. Then when you are gathered around the cause, which is called Tathagata,

[23:18]

you try to come into contact with this, with this cause. In order to create, you know, in order to create good karma, good karma, in a way. So, to do something, to eat, to eat the meal according to the rule, way of monastic, monastic way, these sort of conditions, ah, which you will create your own life under better conditions, in better conditions.

[24:23]

So, strictly speaking, ah, anyway, the condition or circumstances, ah, put forth the shoot of the seed, which is being accumulated in the bedrock of your life. So, when you, ah, when you are, when your life is, ah, wobbled by a certain condition, or when you are coming into contact with the Tathagata, you say, oh, I don't like that. So, I don't like that, the thought, the thought you said, I don't like that.

[25:46]

Then you try to escape from it, from some reason. That action, that thought, you send through a sort of smell, impression, into, towards the bottom of human life, which will produce a new, new seed, new seed, for new life at some future time. So, if you are always wobbling, you know, wobbled by the circumstances or conditions,

[26:49]

a seed, a seed which is called wobbling, you know, the state of wobbling life, is left behind you, always, unconsciously. But at that time, on the other hand, when, the moment you come into contact with the Tathagata, the circumstances or conditions, which is called Tathagata, you try to, ah, do your best, to face them, to face it. In other words, you do your best to make the use of condition and Tathagata without wobbling,

[28:10]

without state of wobbling life. In other words, you can, it can you, if you can use, ah, if you can make the use of every, you know, every chance you can get in the domain of a certain circumstances or conditions. What kind of a seed is germinated depends on how you can make use of your circumstances,

[29:16]

of the circumstances and conditions around you. That's why I said the circumstances and conditions are put forth, the shoot of the seed which exists within yourself. Because in the bottom of your life, your life, there are many kinds of numbers, countless kinds of a seed. It is incredible, you know. Because you will, you have realized the, ah,

[30:19]

how incredible you have a number of seeds in the bottom of your mind. Because you realize the lots of emotional problems coming up from the bottom of your mind. The moment when you are confronted with a certain condition and circumstances. So as much as possible, our effort must focus, must focus on how we can make use of every chance we can get. Without, without being tossed away by circumstances and conditions.

[31:23]

If your life is tossed away by your circumstances or the conditions, your life is always so wobbly, you know. There is no composure, no settle, no keep. So as much as possible we have to make every possible effort to make better use of every chance. You can't get in your daily life. In that time you can blow up, you can bring about a sort of good seed from the bottom of your mind and then immediately at the same time you can send through an impression.

[32:32]

Send through impression from your action, your thought. From the manifestation of the seed. Did you understand this point? So a seed has six characteristics. Anyway, I will read. The following six characteristics are attributes to the seed. One is momentariness. The seeds pass out of existence each instance and produce corresponding new seeds which endure for one instance and then pass out of existence producing corresponding new seeds and so on.

[33:34]

The seeds must be momentary because that which is eternal is incapable of producing. Eternal things is incapable of producing. Eternal things is something which is always going on. Nobody can grasp it. So eternal things has the characteristics of momentariness. The second is that seeds must be simultaneous with their manifestations. When you show bad emotional problems, that manifestation of bad emotional problems sends through a sort of a smell,

[34:45]

an impression to the bottom of your mind. So seeds must be simultaneous with manifestation. The next moment when you are confronted with bad conditions or circumstances, which it won't be possible to bring about bad emotional problems. The seed, a seed which has brought a scent through the bottom of the mind, they try to show immediately its own corresponding manifestation in our daily life. This is the second. The seed must be simultaneous with their manifestation.

[35:48]

The third is that the seeds must function continuously with their appropriate consciousness. The function of seeds always functions without ceasing. Fourth, the seeds must have the same moral nature as their manifestations. So, you understand? If you have bad emotional problems, you know, the same moral nature, the same seeds, which has the same moral nature as the bad emotional problems,

[36:55]

is left in the bottom of the mind as a seed. And this seed will have the possibility to show the next moment when you see certain circumstances, which it won't be possible to bring about bad emotional problems. It looks like as if it was a snowball, you know, snowball. If you try to throw a small snowball from the top of the mountain, you know, it's getting bigger and bigger. This is seed. This is the function of the seed.

[38:01]

The fifth, the seeds can produce their manifestations only after the necessary subordinate cause are present. So, new seed, new seed which is left in the bottom of the mind will be new cause, new cause, which will have its corresponding manifestation at some future time. So, I said as if it was a snowball, right? Each seed must produce its own peculiar manifestation and no other. Only the bad seed, the seed which is caused bad emotional problems,

[39:11]

will produce its corresponding manifestation, which is caused bad emotional problems. This is seed. So, many seeds, numbers, and numbers, countless seeds are left in the bottom of your mind. So, what is the place where the seeds are left? Seeds are stored. It is called alaya-vijnana, which means the big, huge storehouse, storehouse. So, in Buddhism, we have, anyway, the source of human life is based on the huge storehouse, huge storehouse,

[40:16]

which it is possible to receive, accept, even the bad, even the good. This is the doshki, which is called doshki in Chinese, in Sanskrit, alaya, alaya. So, I mentioned before, from the viewpoint of doshki, alaya-vijnana, which means a huge storehouse, which it is possible to accept everything in equality. From this point, a human, every individual can be entitled to let themselves, to let the flower of their own life force bloom in their daily life.

[41:35]

So, strictly speaking, there is no amount for discussion. You are bad, but you are the bad spirit of, you are bad spirit of Zen students, or you are good spirit of Zen students. There is no amount for discussion, whether you are good or you are bad. Every time, anywhere, there is a great chance, which you can show, display your own capability. According to, according to the proper attitude of your life, how you can make use, better use of every chance you can get in your daily life, without being tossed away by them.

[42:53]

That's why I mentioned always, you try to stand up upright, even though you fell down, you fall down. You have to use, you have to make use, better use of your circumstances, your conditions. So, from this point, whoever you are, Christianity, or Buddhist, or everybody must follow his own, the principle of his own life. Making every possible effort to make better use of every chance you can get. Every chance, you can come into contact with, with wholeheartedness.

[44:07]

At that time, who, who judge, who judge you, who judge you to see, to see if you are good, or you are bad. Then, at that time, he wrote a sutra saying, after Shakyamuni Buddha explained what he teaches to human beings. He teaches, constantly, one and same essence in every rain, one essence of water coming down from the huge expanse of sky.

[45:17]

The Shakyamuni Buddha always teaches one essence of water, however you feel right. Then, as to that Kshapra, it must be understood that the beings who hear the law, when it is preached by the Tathagata, who keep it in their memory and apply themselves to it, do not know, do not know. Nor perceive, nor understand their own self. But, it says same way, no one but the Tathagata, Shaliputra can impart to a Tathagata those laws which the Tathagata knows, and all know all laws.

[46:28]

Shaliputra are taught by the Tathagata, and by him alone, no one but he knows all laws, what they are, how they are, like what they are, of what characteristics, and of what nature they are. This is very important point, but you don't understand exactly. Only the Buddha, only Buddha knows so well, how, what, whereby, you are. This is very important. See, all you have to do is make some way of just to stand up. Just to stand up. Next moment, even though you fall down, next moment you try to make every possible effort, just stand up.

[47:38]

Then, when you stand up, who judge you, who judge you to see if you are good spirit of human being, or bad spirit of human being. This effort, who judge this effort, to see if it is good or bad, who judge. The... In Stoney Potter, the Sutra of Stoney Potter, it says... I forgot.

[48:41]

It says... They learn the river's flow, in mountain cliff, cliff, and... mountain, in mountain cliff, loud gush, gushed river, a big stream, big stream, a big stream, anyway, not so make noise, sort of like that.

[49:44]

Next moment, even though you try to the then, for long years, I think some of you are proud, some of you are maybe proud of yourself, because you experience a sort of enlightenment through the practice, doesn't it? Then, in your mind, you said always, I got enlightenment, I attain enlightenment, I attain enlightenment. Look at my attitude of my life. Because my experience of enlightenment will show a great instruction how to live in this world. So you say, your mind says, look at me, look at the principle of my life.

[50:57]

But I don't think this is a proper way of understanding who you are, what the experience of enlightenment is. I think your real worth must be appreciated by... appreciated not by yourself, but by others, by others.

[52:04]

If you continue to make every possible effort to stand up moment after moment, the others, others people think much of the such effort. Even though you cannot say much for the capability of your experience through the Zen, or any other kind of religious practice, if you continue, just continue to do your best to follow the principle of your life, standing upright moment after moment.

[53:22]

In the domain of your daily life, It is natural, it is natural that the people around you, people who exist around you, pay respect to you, to the improvement of your personality, character, equality, improvement of your practice, improvement of your daily life. So, from this point, the effort you stand up, effort that you make, standing upright, in the domain of your own daily life,

[54:31]

is not something that you can understand. Only Buddha knows so well, how valuable it is. So, only Buddha knows is your own real worth in living as a human being, as a human being is, must be appreciated, not by yourself, but by you, by the others people. Others people will respect you, naturally, if you continue to follow in their way.

[55:44]

That's why Shakyamuni Buddha says, the only Buddha, no one, no one, no one but the Tathagata, Shaliputra, can impart to a Tathagata those roles, which the Tathagata knows. And all roles, Shaliputra are taught by the Tathagata, and by him alone, no one but he knows, all roles, what they are, how they are, like what they are, of what characteristics, and of what nature they are. Many people ask me, who judge, who judge Dazang is useful, whether Dazang is useful or not, who judge the attainment of enlightenment.

[56:46]

I think no one judge. If there is something which you can judge, it is not real thing. Real things, which everybody, which achieves recognition, is something which other people express their own respect. From the bottom of their heart, without, before they express how valuable it is in our world. I think this is true meaning of improvement, if there is improvement or progress to be made.

[58:07]

If a man is made, if there is improvement that man is made, I think this attitude of life is true meaning of improvement, or elevation. Elevation of your personality, character, in quality. So, that's why, famous Zen master Sawaki Roshi says always to everybody, who asks, how useful, how valuable Dazang is. He said always, Dazang is completely no use in your life, completely no use.

[59:22]

If there is something which is useful, it is not real thing which is useful, which will help others. Real things, real worth, enable man, enable other people to pay respect, great things from the bottom of their heart. If you continue, if you follow your life in that way, I think you will understand gradually what is important things.

[60:34]

In Zen center, we have made a rule to make Rakusu, a sort of Buddhist rock, which is given to the person who will accept lay ordination. Nobody understands so well this, but that's okay, I don't care, I don't care nobody understands how valuable that Buddhist rock is. But important point is, just to follow, to make, make the Buddhist rock, with invocation of the, I put saying, I put my trust on Buddha.

[61:45]

Repeat, repeating continuously, in every stitch, you will understand what the important thing is. Try to, try to get the dust, dust of clothes from the garbage can, and wash it, and make the Rakusu of your own, how do you feel, with chanting the Buddha's name. I think you don't understand why, why, why it is, why it is to make Rakusu with invocation of Buddha's name.

[62:58]

That's okay, that's okay, please try to continue to do that. If you follow that, if your effort focus on such an attitude of your life, your own real worth, worth will have to be appreciated by others, people. This is true elevation of your own personality in quality. You know, in a sense, it is okay to get the Buddhist rock from the Buddhist shop, that's okay, it depends on you.

[64:11]

But in the sutra, the Buddhist rock is like a crown, like a crown of which the king will wear on his head, in the ceremony of king. The crown is, in a sense, merely a material, but why, why is it that that crown is valuable? I think the crown has great instruction, the bark of it.

[65:18]

Because it is, it enables a number of, a number of kings to awake themselves as a king. That's why the king pays respect to the crown when he performs his own ceremony as a king. Why the, why it is the king from generation to generation uses the traditional crown, even though it seems too old? Because there are many, many number of, number of kings who wake themselves as a king through the Buddhist rock.

[66:37]

The same is to be said of the Buddhist rock. From the Buddha, Shakyamuni Buddha to Patriarch up to now, number of people have had their own self-awakeness. How they, how they, how they have led meaningful life as a human being. Uh, so whatever you do, you should keep in mind.

[67:57]

True things are real valuable, true valuable things must be recognized not by yourself, not by you, but by other people. And it never, all human beings, whoever they are, Japanese or American, pay great respect to them, to you. This is human effort. So from this point, strictly speaking, I have a conclusion. Strictly speaking, everybody are based on the source of freedom, wherever you are. Which it would be possible to create your own new life, moment after moment.

[69:06]

For this, you must make better use of every chance you will be able to get, moment after moment, without being tossed away by conditions and circumstances. Try to send through a good seed, something good smell, to the bottom of your human mind. Which will be a new cause. Uh, then, uh, whatever happens, mentioned very often, try to stand up.

[70:10]

Which means, you do gassho, try to gassho, with wholeheartedness. You do zazen, try to zazen with wholeheartedness. Of course, you don't know how valuable it is. It is okay, it is alright, don't worry about it. Until all human beings will respect, great respect to you. Try to continue to follow your life, without being proud of yourself too much. Uh, this is our topic. Uh, the five, this attitude, basic attitude of human life, is like a water, one essence of water.

[71:24]

Which, which is open to everybody. Any kind of trees, grasses, you can do that, whoever you are. You're a student, you're a clever man, you can follow in that way. Uh, this is, uh, herb, the title, title of this chapter is called the, uh, parable. Uh, parable, uh, parable of medical herb, medical herb. So Shakyamuni Buddha is like a doctor.

[72:31]

Doctor always give you a sort of medicine, one essence of water. Please take this medicine. It depends on you, whether you will take it or not. It's not responsible, responsible for the doctor whether, not to take the, whether you, uh, whether you take it or not. If you want to recover your sickness, you have to take it. Buddha always give one essence of water, medical herb.

[73:40]

When you try to open your eyes, you try to continue to follow in that way. Thank you.

[73:51]

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