Because he was born in this world for the relief of human suffering, but it doesn't mean, it means that, it doesn't mean your practice, your Gyoji is perfect, perfectly in tune with your daily life. That's why Dogen then says, do not ignore, but do not disorder, do not disorder means, you, you are consistent in the full awareness of practice in your daily life, life of thrive.

[01:05]

Because your life always pick up, your life as it is, so called for the nature, so please take the best care of your life, they will help, until you are perfectly in tune with Gyoji, Buddha's way of life, wherever you may be. There is a remark that Buddhas and Patriarchs have made from old age, saying to live a hundred

[02:21]

years without seeing Buddha cannot be compared with the full, full awareness of each day. This is a matter mentioned not only by one Buddha or two, but realized and actualized by many Buddhas. A day involved in Gyoji, in the midst of life after life, of a hundred thousand kalpas, is like the precious jewel in the top knot of Chakravartin, it is in the realm of life and death, undifferentiated with the old mirror, it is a joyful day.

[03:24]

There is a remark that Buddhas and Patriarchs have made from old age, saying to live a hundred years without seeing Buddha cannot be compared with the full, full awareness of each day. Without seeing the Buddha, this Buddha is the Buddha nature in which all sentient beings are based. The Dogen used a technical term

[04:35]

when he tried to describe the Buddha nature which human beings possess. He used sometimes the term Kiyo, Kiyo, Kiyo is opportunity, Kiyo is opportunity, it is the opportunity, likeness of opportunity, when human beings are ready for becoming fulfilled, fulfillment of Buddha. Already the human beings are based on the likeness of the opportunity,

[05:39]

that they are ready anytime, anywhere for becoming Buddha. It is called Kiyo, that opportunity is called Kiyo, Kiyo is the main point, like the point of a fan, you know the fan opening, what would you call this bottom? Pivot, or if you lose this pivot, you can't use the fan, doesn't make sense. The same applies to human beings, this pivot is human, what would you call this part?

[06:42]

This part, I'm sorry, whatever you do, first important thing is heart, if your heart is always moving or unstable, you can't do anything, you cannot do anything, so if you want to do something, first of all you have to settle your heart first on itself, then start to do, this is Kiyo, this is Kiyo, so the key is opportunity, likeness of opportunity is very important point, wherever you start to do, like the heart, like the pivot, so as long as we are born in this world,

[07:50]

at any cost, we have to find, we have to get taste of this buddha which you have, to live a hundred years without seeing buddha cannot be compared with the firm full awareness of each day, there is a story which occurs in the sutra, one day Ananda walked in the street and listened, heard the people attempting the sutra, but at that time he found something wrong,

[08:52]

the about the in the chanting sutra, in their chanting sutra, so he visited to that temple, in this temple, one of the disciples of a Suido, one of the disciples of the famous priest named Suido, chanted the sutra, and then unfortunately he mischanted a certain verse, and then Ananda gave a suggestion to him, you mischanted this verse, it is not correct, you should find something wrong, then this disciple, the monk,

[10:04]

went to his master and said, the teacher, Ananda came to my temple and gave a suggestion to my chanting sutra, because he said I mischanted a verse, do you think, do you think, do you think I mischanted, the master says, oh Ananda, the master says Ananda is so old man in his dotage, that his viewpoint is something wrong, so don't believe him, and this sutra says,

[11:09]

Ananda, it is said, Ananda felt so sad, because they had lots of knowledge of Buddhism, or sutra, the way of chanting the sutra, studying of Buddhist scriptures, but they didn't understand deeply what the sutra said, then Ananda felt so sad, the people who are Japanese folks, country folks, particularly in my village, Japanese folks are not interested in Zazen, like American people,

[12:16]

they are very interested in just performing Buddhist service for the dead, and paying homage to the tomb, and funeral service, and memorial service, you know the Ikkyu Zen master, Ikkyu Zen master, one day some people asked him to perform the funeral service, so he said, oh okay, okay, okay, so he went to his house, and then he wear the robe, and went to the Buddha hall, carrying the hammer, carrying the hammer, instead of a hosu, instead of a stick, and carrying the hammer,

[13:30]

then first he gassho, and he came up to the, what do you call the box, cup, casket, he went to the casket, and opened the casket, and look at that, look at that, and then hit, then he bowed, turned, and said to the people, I finished already performing the service, and he said, he didn't say anything, oh even though I hit him,

[14:51]

then Ikkyu Zen master says, I don't want to perform a funeral service for such a man, he didn't say anything, so he left, but sometimes, very often, I'm very happy to be here, I hit you, you say something, you know, but if you go to Japan, completely opposite, even though I hit the country folks in the village, they don't say that, so much about the Zen, they are very interested in traditional, I don't know, I don't know it is authentic or not, authentic traditional Buddhism or not, anyway, they are very interested in performing funeral service or memorial service,

[16:09]

then I have to, every day, I have to, every morning, come down to the village, and visit, next to next, from one, from one to another, chant the sutra, every day, four or five times, the same applies to the Ryuho-san's temple too, if he is in his temple, he has to go to the village to chant the sutra, four or five times, then, sometimes, they have a chance to meet at the temple,

[17:13]

and then, I have a service for them, the same thing, as you do, and after that, they give, I talk something, sometimes, then, sometimes, they touch the, their body, touch some aspect of Zazen, they started to sleep, fall into sleep, even though, again and again, how important Zazen is, they don't believe, and they said, and they said to me, oh, that's a priest business, priest business,

[18:21]

priest business, so I thought, wow, life and death is a priest business, life and death is not your business, see, so even though, that's why, to live a hundred years without seeing Buddha, cannot be compared with the firm, full awareness of each day, if you find, if you find, if you realized, how important life and death is, I think, you will realize, that a day is very important, day, how to live, important point is, to learn, how to live a day, a day,

[19:32]

not two days, not three days, not four week, you want to know, you want to know, how to live a day, just a day, that's why you come here, that's why you come here to learn something, even though whatever kind of motivation you have, it doesn't matter, you don't know Buddhism, that's all right, you have to know just a little bit about life and death, then you want to know, how to live just a day, right now, how to live, even though I explained a fantastic world, after practicing many thousand years, you will get the fantastic world, like a heaven,

[20:37]

it has nothing to do with the, you know, a day, you are seeking for, how to live, the Shakyamuni Buddha also became a priest, in order to know how to live, in order to know, how to live, just a day, because a day for him, for him, a day is very important, not tomorrow, I want to know, how to live right now, this is not, this is a matter mentioned, not the only by one Buddha or two, it is not the matter mentioned by not only the one Buddha or not, or two,

[21:44]

but realized and authorized by many Buddhas, not only Buddha, but also many Patriarchs, wanted to know, how to live a day, a day, each day, each day, each day, they want to know the full and firm awareness of each day, not after the death, that's why Shakyamuni Buddha kept silence about the problem of what happens after death, why he has to, why is it, why is it Shakyamuni Buddha keeps silence as to what happens after death, because he and all human beings must know, must know, how to live right now, a day, each day,

[22:51]

a day involved in Gyoji, in the merest of life after life of a hundred thousand couples, is like the precious jewel in the topknot of Chakravartin, a day involved in Gyoji, in the merest of life after life of a hundred thousand couples, and there is also a story, Gyoko Shinran Sutra, yesterday, as I mentioned yesterday, about the Shariputra and Mokkenren, who were famous disciples of Shakyamuni Buddha,

[24:02]

they became the Buddha, the moment when they saw Mesho, a priest named Mesho, practicing bedding on the street, they were, they were greatly impressed by this priest, and one day Shakyamuni Buddha asked Shariputra and Mokkenren, building the monastery, at that time Shariputra tried to take away a rock, away a rock, turning over like this, at that time he found a hundred thousand ants right beneath the rock,

[25:12]

then Shariputra started to cry, then people were have some doubt, it's marvellous, why did you cry? Then Shariputra says, I'm sorry for those ants, life after life, four hundred thousand couples, they repeat the circus of transmigration as ants, in this world they were born as ant, next life and before previous life, then he talked to the people with a tear on his face,

[26:27]

then in Japan, when I became the priest, and I saw many priests being interested in taking care of a building, Buddhist ceremony, instead of practicing Zazen, instead of studying Buddhism, even though when I was in the A.H. monastery, in a sense at that time I was a little bit crazy about to practice being interested in Zazen, so if I had even a little slightest period of time

[27:39]

as an interval, I went to the Zazen hall and sit, or I went to, I stayed in my room and sit, then people call me, you're crazy, so they are always kicked from me, kept away from me, don't touch me, you are not man, then when I was in my village at my temple with my master, people were the monks who lived near to, next to my village, they were always kicked away from me, because I always put the emphasis on Buddhism, how important you should study, how important Zazen is, why don't you practice Zazen, they don't care, and then they said, sorry, Katagiri-san, I'm so busy, I'm so busy taking

[28:59]

care of country folks who are interested in performing Buddhist service and funeral service, I don't have enough time, so Zazen is your business, please do that, so at that time I thought, wow, he also is priest, what is priest? Even though you become priest, if you, if you are, miss something, not big, not big, if you miss something little bit slightest, if you miss something important, things, just little bit, you should know where, in which direction you are going, regardless of the idea of whether,

[30:09]

regardless of the idea of whether your will request or not. There are thousand priests in Japan, in a sense, there are quite a few, wow, who really get taste of the priest himself, get taste of life, his life as a priest, even though he, he become, become priest. Then, I think, maybe next, next life, or next to next life, there will be a priest again,

[31:15]

and I don't know what kind of priest he will be reborn. But, through his life, I feel painful, you know, I feel painful, because through his life, then not only his life, which is going on for a short period of time, so-called in this world, this world, through his life, I feel his life, what has been since beginningless, his past life, his present life, towards endless future. If you miss something, something important, even a little bit, you have to repeat, so-called samsara.

[32:21]

That's why in the midst of life after life, of a hundred thousand couples, that's why Ananda, you know, Shaliputra, feels sad, talks to the people with tears in his face, when he saw thousand ants beneath the rock. Through these ants, he felt, this ant, how much, how long, he spent his life as ant, without seeing Buddha. That's why he cried. How would any human know whether an ant sees Buddha or not? It depends on the awareness of yourself, how much, it depends on the degree, how much you wear,

[33:32]

how much you convince yourself of Buddha nature, of what you are based. Isn't it enough for an ant just to be an ant, and for a human just to be a human? See, Roshi, I don't understand why we often in Buddhism, we talk about other creatures as though they are lower, down than we are, we are higher because we can see Buddha. Yes, I don't understand. But, if an ant, if a bird, if a dog, cats, live in the same dimension as human beings live, because they are called Buddha nature, yes, that's why Roshi asked the mouse, showing the cats,

[34:35]

what do you think, whether cats have Buddha nature or not? If you don't say something, I will cut off. From this point, yes, even the cats have Buddha. If so, it means cats, or dogs, or birds, ants, live in the same dimension as human beings, or Buddha. But, there is a point, an important point. Unfortunately, that they don't have enough capability to convince themselves of their own Buddha nature. Only human beings convince themselves of awareness of human beings, of Buddha nature. Yes, that's why you can't give a great sympathy to ants, that's why you can't give, you can't share life and death with people.

[35:51]

With people, not only people, with dog, with bird, with ants. If you are like ants, if you are like a lion, if you are like a bird, how can you share life and death with people? Look at the ants, ants always fighting. But, fighting is also a part of his life, it's called samsara. They don't know, in the realm of samsara, transmigration, that's why he fights. Lion eat, lion tiger eat the rabbit. But, fortunately, human beings are endowed with full, firm awareness of ourselves, based on Buddha nature.

[36:56]

That's why, even though you want to, you fight with each other. You should share life and death with people, even though I hate him, even though I hate the ants. Speaking, generally speaking, I saw in Japan, I saw in Japan, some children stepped over, carelessly, on a spike, without reflecting, without reflecting upon himself. Also, his parents didn't say anything at all. Even though, she, mother, look at this scene, awful scene. The children, it's not for children's fault. Mother should be say something to him, but she didn't. The children stepped over and killed him.

[37:58]

That's a, I think, he and mother missed something very important point, that she has to repeat samsara. Do you understand? I don't understand that. I'd like to say, that the duties are already endowed, because you go in to, to see, to make sure that you're capable of eventually doing the same thing. For instance, take Noah, for instance. He's very aware of his person. What's going on? He's very aware of his person. He's very aware of that. And it seems like, there's, there's, you know, you've got too much duty.

[39:05]

Yes. The animals are, animals rather are very intimate with each other, more than a human being. Because they are very direct. They show themselves very directly, without any doubt. But human being, very complicated. That's why Shakyamuni Buddha says, we are already Buddha nature. Buddha. We are already Buddha. But, I'm sorry, we don't, we don't understand. Why? You have to know this point. Oh yes.

[40:06]

Yes. Yes. The point is, whether one, whether you're aware of Buddha nature, the presence of Buddha nature within yourself, or not, then it makes, it makes a big gap. It makes a big gap between man and animals. If you don't aware of, if you, if you don't convince yourself of the truth, or of Buddha, which you have, I think you are, you may be the same. A situation, you may create, repeat the same troubles, like a bird, an ant, a snake, a spider.

[41:16]

A bird. You should, you should get out first. If you can't get out, if you can't get out of your samsara, you can't save them. If you get out, you will be the same again. This way or that way, you are in samsara or you are not. Are you either in samsara or out? You can say get out. No, get out means to be free from, to be free from samsara. The, even though you are in samsara. Samsara is Buddha nature. Samsara is Buddha.

[42:40]

But Buddha is not affected by samsara. Buddha is Buddha. But samsara is Buddha. If you take care of samsara as a Buddha, you can understand what samsara is. You can be free from samsara. But to get out is not to move from a certain place to another place. It's a cold paradise, fantastic world. No, I don't mean that. To get out is to be free from samsara, staying with samsara. Because samsara is Buddha. But Buddha is not affected by samsara, with samsara. If samsara is Buddha, why do we have to be free from it?

[43:45]

Well, that's the point. Why? You should ask it to yourself. It's pretty deep. That question is always embedded, embedded into your human mind, human brain, human body, human mind. Krishnaji, I never understood that in the dialogue between Joshua and the God, Mahadeva, and the human nature, you have to be a believer. www.osho.com www.osho.com Describe. total harmonium harmonious world created

[44:59]

by two kinds of samsara, excuse me, talk, excuse me, samsara is, buddha is, well, when you see samsara in terms of human being, samsara, you can imagine something from the samsara which never to repeat occurring circle of transmigration. But in terms of, if you understand, if in

[46:16]

terms of buddha, in terms of buddha, if you are, if you know, if you, if your eyes open little bit, if you are aware of, if you convince yourself of the truth, the samsara is, samsara is, your reality, to what you are, turn back, turn back, or, turn back the universe, the samsara, this samsara is something which you, which is, which turn your life into, into,

[47:24]

can I call, I couldn't find the, some proper word, anyway, buddha, or, as a buddha. Your self as a buddha, who is called the enlightened man, you can accept samsara, and also you cannot be afflicted with samsara, even though you accept samsara. But so far, when you are, when you don't know, when you don't know the bigger world, including samsara or buddha world, you are always affected with samsara. That time samsara is not buddha. Samsara is merely samsara,

[48:26]

which never you, which leaves you in the world of confusion. But if you understand little bigger world, if you open your eyes, you know, you can accept samsara, and also at that time you can settle yourself on the self without being afflicted with samsara. It is called samsara based on the truth that samsara is buddha. The buddha is not afflicted with samsara. That time you are buddha, you are called buddha. Q. Sometimes you say samsara is buddha, and sometimes you say samsara is buddha.

[49:28]

A. Oh yes, that's a wumu business. That's a wumu business. If you try to take care of wumu business, you don't understand. So you try to take care of your life, which is vivified. Even though you don't know. You don't know what wumu business, what is samsara or not samsara business. That's why the buddha's dogma says, A day involved in gyoji, in the midst of life after life, of a hundred thousand cups, is like precious jewels in the top knot of Chakravartin. In the Lotus Sutra, Chakravartin has precious jewels on his top knot.

[50:31]

Then he tried to give it to a person who convinced him and himself of the truth. So, a day involved in gyoji. So, even though you don't understand the wumu business, a day is very important. A day involved in gyoji is very important. In other words, a day is for your life. What is going on in the Buddha's world, without being affected by samsara, what is samsara? Right now, right here. If you look at yourself, who lives in the stream of time, you have to look at yourself, what has been accumulated, has been accumulated as karma, since beginningless past to endless future.

[51:50]

At that time, you say, wow, help! But, it is also the Buddha's world. It is also Buddha's world. The important point is how to live, how to live a day, carrying this samsara. This samsara. That's why Dogen says, a day involved in gyoji. This gyoji is the full, firm awareness of Buddha you have. That's why he says, it is in the realm of life and death, and differentiated with the old mirror. Old mirror, in this case, old mirror is the Buddha nature, indicates Buddha nature.

[52:51]

In the sutra, it is said that there was a man who was born in this world, carrying old mirror on his back. Wherever he may go, the mirror is always following him. Oh! You cannot help, you cannot escape from looking at the reflection of your face in the old mirror. It says Buddha. Zen master always said, when I was a heiji, the Zen master called Kishizawa Roshi said, Buddha was born, Buddha was born, Buddha died, but I didn't understand. Buddha was born in this world, and Buddha will die.

[53:52]

I didn't understand this point. But I always have. I'm thinking, therefore I am. I exist. And I think, start with my head. I was born in this world. I myself was born in this world, I will die. I don't understand what he said. Buddha was born, Buddha will die. This is real corn, this is real corn of guru business, not business. You have to die with Buddha, you have to born, you are born with Buddha. It means, a day involved Gyoji practice.

[55:01]

Whenever you be right in the stream of Buddha himself. But at that time, if I explain, if I many Buddhas, if I many thousand patriarchs try to explain this important point. You understand? Say, I was born in this world, I will die. Not Buddha was born, now Buddha will die. But, that's why, even though you don't understand, a day with thinking of, a day with best care, with impersonate attention. A day, a day, a day. In a sense, I'm very glad to have a chance to practice under Hashimoto Oshi.

[56:18]

That time I didn't understand what sadhana is. But, in a sense, I'm very glad to be crazy about. But, let me turn to Zazen itself. Each day, moment after moment, now I realized that each day involved Gyoji is joyful day, joyful day. But, I didn't understand. Hashimoto Oshi says, Shikantaro, just do it. Take care of a day, each day. I didn't understand, but he said, okay, I follow. Sometimes I hate him. I hate him, I really hate him. What's the matter? A day, take care of a day.

[57:21]

Your day is okay, no trouble, but my day. Question is, I want to take care of my day, not your day. So, I hate him. But, I'm sorry for Hashimoto Oshi. I always apologize him, now, every day. I'm really happy to practice in that way. So, even though you don't understand, please take care of a day. Your day, not my day. Cup must be empty.

[58:38]

Cup must be empty. At that time, you can't pour water into the cup, into a cup. It means water can't exist, water can't live. To say what water can't live is to say what cup is negative, which is empty. At that time, water can live. It is relation between cup and water. You understand? This is mutual interdependence. No, no, mutual identification. The negative form of the self, okay? This is negative. Negative form of self is a condition indispensable to the affirmative form of another.

[59:50]

Do you understand? In other words, number one is you cannot live alone. To say what number one is here is to say what there is a certain possibility. There is a firm, there is a possibility, possibility. So-called number two, okay? Called number two. Number two, okay? So, the presence, the existence of one is a necessary condition. Necessary condition...

[60:54]

Ah, no. Uh... The existence of one is a condition that two must be negated. Must be negated. Right?

[61:56]

Could you say that because, let's see, since things are in a state of emptiness, because everything is in a state of emptiness, because of that, it's possible for things to manifest. Is that what you mean? In order to manifest? Well, if things weren't in a state of emptiness, then it wouldn't be possible for them to manifest. To come into a seeming existence of separate entities. No. The negative expression in Buddhism is called emptiness, or nothingness, is to make a vivid room,

[63:01]

which enables everything to live. This is negative form, aspect, life. So in order to, anyway, in order to let me live, let me live here, the existence, my existence, always negates the form, form of your existence. Form of existence. Form of your existence. Your existence represents a negative aspect of my life. Okay, I will explain.

[64:10]

In other words, the presence, existence of another is identical with negation of the self, of self, that conditions the affirmation of another. You understand? No. That's all right. But... It seems like what you're saying is that in order for me to exist, you don't exist, or in order for you to exist, I don't exist. Which doesn't make sense. Doesn't mean? Which doesn't mean. Doesn't make sense? I mean, you're here, and I'm here. We're both here. That's your head. It's idea. See? We're not both here. You should see the relation between you and I in the big world. At that time, there is a big world

[65:29]

in which you and I live in equality. See? Equality. Before you discriminate, you exist, I exist. That's... That is the place, small place, small extension, extension which you thought your brain start to work. That's very small extension of life. Well, many questions. Then... Please, let me talk. Excuse me, but perhaps you could present the total picture, and let us go back afterwards and pick up the pieces. That we don't understand. But I think if you present the whole thing to us, then maybe we will have a better understanding,

[66:32]

and answer the questions, and answer the whole thing. Hmm? Yes. I think you should play it all out. And then... And then... Yes. Example is very simple. I said, in order to let me exist, your existence must be negative.

[67:33]

It means sort of complete negative form in life, but it doesn't mean that. Negative form in life, in Buddhism, is not to fall... not to fall sacrifice to your existence. OK? The... The emptiness or nothingness, or no sign of effective, doesn't mean that the self... doesn't mean self... doesn't mean to make a sacrifice of self.

[68:38]

You said to fall sacrifice to self or to another, it means... it means your existence completely disappear. Nobody recognize the characteristic of your own, completely throw it away, throw away your existence. In other words, you are sacrifice, to fall sacrifice to something is to be completely frustrated, frustrated, in front of something. It doesn't mean that. The important point is that

[69:52]

we should know how other... how other... others try to communicate with me, with self, first. How? How does... How do others try to communicate with self, with self? Instead, before you... before I stick to... I stick to the self, myself, instead of... I put a strong emphasis on my existence, try to see how others try to communicate with me. At that time, the others always try to communicate with the self,

[70:57]

emptying the ego of others' own, another song, ego. In other words, before the others put emphasis on their own ego, the originally, strictly speaking, others try to communicate with self. This is the fundamental nature of relations, which happens between self and another. If so, what do you mean? What do you mean by negation of self, negation of another? Negation of another, or negation of self,

[72:00]

is to render service, to render assistance to the self, to each other, under no condition. No condition, under no condition. So, if you think others' existence with your head, you can see many things, the lack of characteristics others possess, and the lack of characteristics which self possesses. So, that understanding always makes you confused,

[73:01]

upset. But if you sink into the bottom of the ocean and see the total picture of relations between self and another, we always negate each other and to render help, to render help to each other, under no condition, under no excuse, no excuse. At that time, you feel, well, more or less, visibly, visible, in many ways, visible, invisible. Others, or many things, try to render service, or assistance, or aid, to your existence,

[74:03]

under no condition, under no excuse, which means empty, which means everything, the others, or all sentient beings, try to be emptied by themselves, by themselves, and try to help you. At that time, you, you feel something, thanks, gratitude. Well, yeah, that's right. Oh, even though you, if you think others' existence with your intellect, I think, right now, Zazen, you don't like Zazen, you know, if you capture Zazen, existence of Zazen, with your head, I don't like too, you know, I don't like Zazen. But,

[75:05]

in many ways, in many years, I think, the Zazen you hate now, will help you so much, see? If so, the Zazen you hate now, try to render assistance to you, under no excuse, under no conditions, regardless of whether you like or dislike. Okay? This is the fundamental nature of all sentient beings. Zazen, whatever you do, Zazen, or friends, or teachers, and parents, all things, rivers and sands, water, another time,

[76:11]

you, your eyes is open, wow! You can see the little bit bigger world, bigger world. So another time, in the Buddhism, the negative aspect in life, What Buddhism puts emphasis on is first of all, we should first of all pay homage to others' existence. Which they, the homage to the great fact which others, all sentient beings try to render help to you anytime, anywhere, under no condition.

[77:14]

So to empty is to express your gratitude first. To express your gratitude is to accept others' existence with gratitude, with deep understanding, with depth of your understanding. This is emptiness or nothingness, no sign of effect. This is the idea of mutual identification. Mutual identification. First, look at the total picture of relations. How others try to help me. So, help the people that try to help you always, anytime, anywhere, under no condition.

[78:25]

This is the idea of mutual identification. And also, if you understand in that way, next is how to live together in peace. Next is how two people or three people, four people live together in peace and equality. So there is some place, it is sure that there is a certain room in which people can live in peace and equality. This is the idea of mutual penetration. So, for instance, there are 50 students.

[79:31]

To say what there are 50 students is to say what there are the number of ones. The number of number ones. So, one is called son, one is called cousin. Each people is called one. One, one, [...] one. In other words, 50 ones live here. So, in other words, then how to relate with each other. Then you say one, one, one, one. Just this one, 50 ones exist in space. As long as you live, 50 ones exist in space.

[80:40]

They must relate with each other. Then how to express. Then one plus, one plus, one plus. Plus implies relation. So, son plus cousin. Son plus cousin. So, plus express a certain relation. What is it? Well, sign is jishaku. Sign, jishaku. Katage is sensei or teacher. Or roshi, something like that. Priest, Zen priest. This plus lets two people connect, communicate with each other.

[81:46]

But there is no problem between son and I. But 48 students exist, still exist. So, anyway, we have to, Stan and I, have to at any cost communicate with 50, 48 students. Then we need 40 marks, called plus. 40, 48 marks, so-called plus. But still there is something which makes you separate. See? Stan, there is, of course, you realize that some relation. There is a relation between Stan and I.

[82:50]

I and make. I and ego. See? But there is, there should be bigger place, which make all 50 students communicate with each other in equality completely. This is collective, collective, collective world, collective world, in which all 50 students can exist. So, collective world in which enable 50 students live in peace, in equality, implies equal. One plus, one plus, one plus, equal.

[83:54]

Then 50 students. 50 students. One plus, one plus, one plus. Equal 50 students. Equal 50 students is very important. But most of case, we try to put emphasis on one plus one. That's all. One plus one. Because always one. We always put emphasis on existence of one alone. If you grow up, it is called principle of individualism. So if you go to the, if you, if you go to the certain company to work, the boss says, what would you like?

[84:58]

What, what do you have for, what kind of capability do you have? Well, I can, I have capability of chanting sutra. Why don't you go to the Zen center? That's all. I said, well, I have capability of typing. Oh, yes. So, why don't you stay here? As a secretary. Through their capability, which individual possesses, a boss, admit your existence. Existence. If you don't have any capability, you can't.

[86:00]

Please go someplace. So, this is, the mutual penetration is, the collective world, fifty ones, fifty ones can live in equality. This mutual collective, total whole world is called, equal fifty students. So, at that time, in this collective world,

[87:06]

you can practice in peace. It is called mastery, monastery. So, you practice, each one, each individual practices Zen. Individual practices Zen. Then you attain enlightenment. Then enlightenment is individual experience. This is okay. If you stick to individual experience, the individual experience always, it is liable to look down upon the people who is unenlightened. Unenlightened. Then, oh, you are not enlightened. So, you should practice hard. It is not real enlightenment. Then, if you attain enlightenment,

[88:12]

you have to wait, and polish your enlightenment. In the total collective world, where fifty students can live in peace, in equality. Then, in other words, fifty students look at your individual experience. Then, you should, the individual experience must be found within the fifty students' experience, daily life. If your individual experience is...

[89:05]

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