Go on. Page 65, the last paragraph. Let me read the section from this paragraph. The way to contemplate temporal conditions. is through temporal conditions themselves. It is contemplating temporal conditions of such things as a fly, fisk, or hosu, or a staff. They can never be contemplated by illusory knowledge, non-illusory knowledge. or knowledge gained in original awakening, initial awakening, known awakening, or right awakening.

[01:09]

Must contemplate has nothing to do with someone contemplating or with something contemplating. It has no correspondence to right contemplation or to false contemplation. It is just contemplating. Hence, it is not the self contemplating and it is not another person contemplating. It is, look, temporal conditions. It is the Buddha nature's emancipated suchness. It is look, Buddha, Buddha. It is look, nature, nature. Frequently, people of past and present have read the words, if the time arrives, to mean, await a future time, when the Buddha-nature might be manifested.

[02:16]

If you continue your practice in such a way, they say, the time of the Buddha nature's manifestation will come naturally. If that time does not come, whether you study the Dharma with a teacher or negotiate the way in concentrated practice, it will not be manifested. Holding such a view, they return fruitlessly into the world's red dust and gaze vainly up at the non-Buddhists who hold that all comes about spontaneously as a matter of natural course. If you wish to know the Buddha nature's meaning, might, for example, be real. Right now, you know the Buddha nature's meaning.

[03:19]

You must contemplate temporal conditions means right now you know temporal conditions. If you wish to know the Buddha nature, you must realize that. it is nothing other than temporal conditions themselves. The utterance, if the time arrives, means the time is already here, and there can be no room to doubt it. Even if you doubt that the time has arrived and thereby the Buddha-nature, you may do so but then return the Buddha-nature to me. As for if the time arrives, you should know that throughout the twenty-four hours of the day, no time passes without its already being come.

[04:24]

If it arrives, if the same as-being is already arrived, If the time is already here, the Buddha nature does not have to come. Hence, the time being already arrived is in itself the immediate manifestation of the Buddha nature, or this truth is clear and self-evident. there has never yet been a time not arrived. There can be no buddha nature. That is not buddha nature manifested right here and now. In order to understand these several paragraphs and Dogen's comments, I think I need to explain the original quote.

[05:37]

Here, again, Dogen is playing with words. So if we don't understand the trick, we don't understand what he's saying about. Thank you. Tōkan Ichisetsu Innen.

[06:45]

Ichisetsu. Nyagushi Busshō. In Zen, in Japanese we call this yoku, chi, busho, gi, to, kan, ji, setsu, in, un. jishetsu naku shi nisho

[07:49]

In other words, to wish or to desire, to want, and chi is to know, so wish to know. Busho is buddha nature, and gi is meaning, so meaning. So if we wish to know the meaning of buddha nature, Or must. You must see or, in this translation, contemplate. And this is time or temporary in this translation. In the moment literally means cause and condition. So, if you wish to understand the meaning of buddha-nature, you should see or contemplate temporal conditions.

[09:23]

And jizetsu, time or temporal time, This word, it means moshi or if. It means she is alive. So, if time arises, if time arises, if time opens, this buddha nature, genzen is manifest. Gen is zen gen in genjo koan, and zen is in front, or that means in front of our eyes, it really appeared, manifested. So this translation is a right translation. But in his comments, he twists the meaning of a few words and tries to

[10:37]

kind of squeeze the deeper meaning of this saying, at least according to his understanding. And here he says, the way to contemplate, so here he's trying to say, what is contemplation? Come to see. The way to contemplate temporal conditions, contemplate temporal conditions, is through informal transmissions of those symbols. This is what I said yesterday. When five skandhas see the emptiness of five skandhas, it's not a matter of Avalokiteshvara as a person, using the tool of wisdom in Prajnaparamita, seeing the five skandhas as objects are empty.

[11:47]

But we are five skandhas. Avalokiteshvara is five skandhas. So five skandhas from deeply practicing, deeply being five skandhas themselves. So temporal condition of five skandhas, at this moment, right now, right here. Then the five skandhas are showing, revealing the emptiness. Because five skandhas are empty. There is no fixed self-nature in five skandhas. So we don't need to see it. But especially in our Zazen, we don't see the emptiness of five skandhas. Because we are five skandhas. We are empty. These empty five skandhas are sitting and be empty five skandhas.

[12:49]

That is prajna. That is seeing. That is contemplation. So wisdom is not some kind of, as I said yesterday, tools like reading glass to see the reality of emptiness. But we become emptiness. We put our entire being on the ground of emptiness or five skandhas. And we are five skandhas. That is prajna. So prajna is something we have to practice. It's not something we can think about. So it is confronting temporal conditions on such things, and the flying risk of other stuff. I'm not sure this translation is correct or not.

[13:52]

contemplating temporal conditions of such things as fisc or hosu or staff. I don't think this is of, such condition of, but we see a temporal condition, I think, with. With fisc or hosu and staff. Hosu and staff means practice. Hosu is usually a Zen teacher or a doshi, a horde. And staff also is a tool. When Buddhist monks travel to practice, to find teachers, to study with teachers, they use staff. So hosu and staff mean practice and study of Dharma.

[14:54]

So, temporal condition should be seen, contemplated, with our actual practice, using our body and mind. It's not a matter of how we think about it. So, contemplation is practice. That is what he is saying. They can work with it, but the Muslim knowledge, the non-Muslim knowledge, which came in the Absorbing Booking, Initial Booking, or Opening, or Black Booking, means a couple of different names of different couples used in Buddhist texts.

[16:12]

pointing to awakening or wisdom. And he said, if we try to see temporal conditions, or cause and conditions, by using such awakening or wisdom, we cannot see it. We can merely contemplate or see it only within you, not within, but in our practice, using hosu and and stuff. And of course, you know, everything, whatever things we can use to practice, we can say oryoki, or, you know, rafu, or whatever we use. That is the way we contemplate and think of conditions. Or even not a practice, so-called Buddhist practice, but whatever activity we do in our daily lives is the way we see or contemplate the temporal conditions.

[17:19]

So, here he says, must contemplate. Must contemplate is this word, tokam. should or must contemplate, like these Chinese characters. And so he used this token as a noun. This is one of the ways to see that is what he described. We do this contemplation using our body and mind with our day-to-day activities. And in this case, this toe doesn't mean should or must. But another meaning of this Chandrakirti toe is to hit. Hit. H-I-T. To hit something.

[18:24]

or that means to show, not show, this thing itself. For example, this word, koro, is used as a compound such as a hollow room. Saying to and ni means person, and to ni means this very person. And for example, another example is to sho. Sho is place, this very place. Or this to is used often in Zen literature and Buddhism writings. Is it key that the contemplation is basically to be present with it? Present and activities.

[19:27]

Practice. Thank you. Something like a shoto in moji. This is a very important expression. Ingo, in Shoto Genzo. And he is going to use this expression in the next section. Shoto, Ingo, Ji. Ji is time. And Ingo is such. and shows truly or really precisely Toro is itself. And this short Toro emoji is, I think, translated into English such as, at this very moment.

[20:33]

At this very moment. That means right now, right here. So this talk is not we should contemplate, but contemplation itself. That worldly contemplation, that worldly seeing, that is our experience. This is how we really contemplate, or see, the Buddha's teachings. So this contemplation is not done using injection, using alpha. To explain things, to come in self is not thinking. Please.

[21:34]

Can you say what Shoto in Moji means again? You know, in the first section of this Buddha nature, he said, the entire world is Buddha nature. I mean, in this section, he said, time is Buddha nature. So, each and every moment is Buddha nature. And this came from his idea in the time of Uji. He wrote Uji, Shogun Genzo Uji, one year before he wrote this literature. So, he basically is discussing about the Buddha-nature and at the end, being is time, and being is Buddha-nature, and time is also Buddha-nature, because being is time and time is being.

[23:10]

So, complete time, each moment. And this each moment is, as I said, the entrance or door to eternity. That is timeless time. Then each activity, practice, come together, something inside and something outside, come together and happens. So the whole thing to do is samyama contemplating, or something contemplating. So the contemplation is the action, the happening itself. It's not a matter of I think about it. So it's before my observation, my judgment, my thinking about that happening, the happening itself.

[24:29]

That is what I said, that reality, or the actual reality before being processed, is a mind, is a mind. So, that reality is not something motionless. It's a linear dynamic activity, or a dynamic reality. I mean, it is not controlled. It's actually happening itself. It is just contemplating. It's just contemplating on this. Can you elaborate on that? On this idea of contemplating the contemplation, the technique, I don't think there is any technique.

[25:40]

That is a process of doing. That is a process of unbreachable practice. All things happen in awareness, so it's not a matter of technique or something we have to do. If this is something we have to do, then it's our right or wrong, or true or false, or good or bad. But this is itself, which is a normality itself before making such judgment, such evaluation. In another thing, actually, in another thing, I don't do anything. I just let go. In the process, in my city, when I sit, And breathe from abdomen, quietly, deeply, and smoothly, without making noise.

[27:11]

And keep our eyes open, facing the wall, and let go of whatever thought or feeling coming from our consciousness. Now just let go. Let go means let go. So thoughts are coming and going like bubbles in the water. No thought stays forever. It's just coming and stays for a while and disappears. That's all. And I don't try to control those bubbles. Just let them come and let them go away. That is what I do. but sitting. And this is what it means, just sitting. So I do nothing but sitting. And to me, that is contemplation. So our five skandhas, my body and my mind, really not seen as an object, really be empty.

[28:21]

Five skandhas. Five skandhas be five skandhas. That is emptiness. That's all we do. Actually, I do. I don't know somewhere else. Okay? I think, to me, that is contemplation. So, five skandhas just being five skandhas. That is contemplation. Without subject and object. So, I see nothing, actually. I don't contemplate anything. That is contemplation. So, hence, it is not self-contemplating. It's not a new contemplation. And it's not another person contemplating. It's not self-mental contemplation. So, from this canvas, that's all.

[29:26]

So, this is really simple, like this. And, let's see. If it's look, temporal conditions, it is the Buddha-nature's emancipated suchness. It is look, Buddha-Buddha. It is look, nature-nature. I don't know this translation. Look. There is no such word in this sentence. The word that comes into use is me. So he said, jisetsu innen, temporal condition, ni.

[30:31]

So, It's true, it's known. This knowing means all things are just told to the thing itself. Before evolution, before being seen, before becoming an object, the nature itself, the temporary condition itself, I would like to introduce Charles in a moment. Charles is going to be in a moment. In a moment, I'm going to reveal a few conditions. So go ahead and watch.

[31:32]

Go ahead and watch in your feelings. In a moment. In a moment. In a moment of conditions. Our condition is beyond temporary conditions. Which means, before we say temporary conditions, it is. How we see things as two or three final ones is not eternal. It's something happening in time and space. And we, using our mind, we make a kind of a story. Because this happened, you know, we are in this condition. And because something is in this condition,

[32:32]

Something will happen in the future. This is so-called causation. Cause and condition. Cause and result. And from Dogon said, going beyond causing other conditions, means this temporary condition itself, if we don't think about the past or a cause of this thing, or a result of this action, that means just see a seed, a seed. Just see seeds as seeds. Just see leaves as leaves. Just see stone as stone. Just see flower as flower. Don't think in the process of growth from seeds to the fruits. Then each stage, each point of this process, that means each step,

[33:36]

when we walk toward the Buddha foot is absolute movement. It's not a part of this process. So this is, at this moment, what I'm doing now is my beyond causation, beyond cause and conditions. And yet, of course, from the other side, what I'm doing here now is a result of my own experiences. I'm studying, [...] from Dante's teaching, and from what I can speak about Dante's teaching now. And also I'm so fluent in English, so I can speak in English, but my English is not so good. This is within the cause and conditions.

[34:41]

And what I'm doing is a result of what I have been doing. And yet, if we cut off those thinking about my past and my future, just... contemplate what I'm doing at this moment, right now, right here. It is really beyond cause and conditions. This means concentration. Be just right now, right here, without thinking about the history or stories we make in our mind about past and future. We really just do what I'm doing right now. This condition right now is beyond conditions. That is what Togen meant. Does it make sense? I don't think so. Please. Well, because if you can do that, when you try to do that, you don't break... by doing past and future, you can break this whole self.

[35:47]

So this is the way we view this moment. If I think about what I'm doing in the sense of cause and conditions, it's really a part of cause and conditions in my story, in my history. But when we cut off those things, but see this moment as it is, then this is really an absolute moment. With an athlete playing a game, baseball players, with deep concentration, be the kind of thing you're talking about, not thinking about score, or dinner, or... Right, right, just be there, just be there. So the acid leak can possibly... And the fact that I'm saying, not only certain people and certain activity, but all activity, all movement, all time, all movement is the same.

[37:00]

So this is not a certain particular practice or condition or samadhi. This is how things are, how things happen. Well, yes, the things happening in my mind as a story is also, of course, temporary conditions. Please. So I think about when I experience something that I want to learn from. And if I just put it in my head and I don't integrate it into my body, then when I come to the next time where I'm just being with this instance, let's say, again. And I have to think about the past, remember what I've learned, to apply it to this moment.

[38:06]

And I really haven't learned it deeply, because I have to think about it. Yes, when you are thinking, the moment that you are thinking, that thinking is a thought that requires conditions of thinking about the past. But the things that happened in the past is not connected anymore. Right, but if we want to create some kind of wisdom or knowledge about using what happened to us in the past, then we have to let each moment sink in more deeply so that when it comes to the next time, granted it's a different place in time, and we want to respond more appropriately, because we've learned. And we don't want to think about it. It means that we have to live more fully in this moment. So it's just a natural... I think thinking is also a natural function of our life.

[39:10]

So when we have some experiences which might be questionable, I try to seek to understand. And this thinking is a temporary condition of this moment. And when I reach a certain understanding, I can put it aside. And when the same thing happens next time, I can maybe respond even a little better. This is how we study and understand things and grow. And this is... I don't think Dogen said this kind of thinking and growing is a bad thing. But even that kind of thinking and understanding a little better or deeper is also a temporal condition. So it's not excluded. Everything is in there.

[40:14]

But that is all the temporal condition of each moment. That is what he is saying. And then how we can respond and practice each moment and what kind of attitude we should keep toward things we encounter each moment is our practice. And he also teaches in that kind of teaching, such as how to work in the kitchen in the Tenzo program. and how we do things in the Zen-do, in Ben-do-ho, and how we use toilet, or all those things. Actual teaching, then that is the better, not the better, but the best way to work together with things happening right now, right here.

[41:16]

That is a practice. Okay? There are many people. Please. I asked this question yesterday, and I'm going to hope that maybe you'll check my answer. So, you were showing us again how he's actually reading the original text, because these are kind of the pictures, and so they have a room for him to interpret. Yes. And he's not kind of mentally, linguistically tinkering with the text. But from his deep experience, this understanding arises. So his language actually becomes, mirrors his understanding. Yes. So he read the text. not following the grammars or traditional common understanding, but he did with texts from his own experience and insight.

[42:26]

And so you gave another example before about the four disciples and how they came into the ancestors and the other people that, yes, from the same text, from the sutra, they just had that understanding. And it's not that it's false. Even though somebody was saying that they're changing the sutra and losing the knowledge. Yes, so this is a kind of, how can I say, painting by Dogen. And he doesn't say this is the only one possible and authentic way of living. But this is how he reads the text from his own experience and insight.

[43:27]

That's all. And if these are meaningful and helpful to develop and deepen our practice, We can, you know, this study, Dogen writing, is meaningful. And if you have much deeper, you know, insight than Dogen, this is also fine. That's how, you know, Zen masters are discussing and trying to show the deeper and deeper expression of the reality itself. kind of a practice to express his understanding and experience. So we don't need to think. is, you know, authentic, and this has authority, so all of us have to believe in what he's saying. This is one example. And from my experience and my understanding, to me, his expression is at least much deeper than mine.

[44:39]

So each time I read his writings, I kind of astonished. And I could find the deeper meaning in my practice, in my life. That's why I cannot stop studying Dogen. That's all. Please. Did you say you wrote Uji before? Yeah, Dogen Zenji wrote Uji before Buddha Nature. No, in 75, this is the third chapter. Actually, he wrote it in 1240, and the show was written in 1241. Please. I'm trying to think about how to ask this question. It seems like what you're saying is this whether how you're paying attention to it.

[45:48]

And in fact, you can't even pay attention to that absent moment, right? So then the question that comes up for me is, since you can't pay attention to that immediate moment, can you? You can. You can play. That is the action of this moment. Right. subject to object, so it's not a matter of paying attention, right? But then I wonder, well then, what is practice that you need? So, it's a temporal condition itself, a just temporal condition, and this just temporal condition is beyond conditions. And the next one is Bussho-ni.

[46:49]

Bussho-ni is Buddha-nature itself. And this is, as Dogen said, it seems there is one phrase missed in the translation. Uh, look temporal condition. Bodhichitta, in that sense, is the same as in changing the kutu, to remove from the bodhi.

[48:07]

Thay is bodhichitta. That's another way to take off. So this bodhichitta itself is, in many ways, the bodhichitta expression is dropped off. Where is that phrase? You say it's missing. It's gone. I've got a sentence, there is another sentence, which is, look to my will.

[49:15]

So, you should say, look to the nature, to the nature for something. And this is, don't look towards the nature. It is, look to nature after that. Okay. Before, I mean, between you, if you can confirm which of the elements brought the sentience, I want you to look to the Buddha. Between there, one sentence is lost. What's the sentence? So, the shore is free from the chain. The shore is emancipated from the chain. I know he said, our own way, or nature-nature itself.

[50:39]

So Buddha-nature is free from Buddha-nature, and cause and conditions, and free from cause and conditions. That means samsara is free from samsara, and man is free from man. That is the meaning of living in. But samsara is our own view. Pranayama or karmic consciousness is already our own view. So, for me, after seeing him, I wish to return to that, as I can see. Conquering is not something hidden, but it's original reality that is happening before... I don't like the word before... or prior to being processed in your mind. Frequently, people of past and present have limited means.

[52:09]

If the poor are used to a greater future to fulfill the buddha vision, won't they manifest? Actually, Dogen doesn't agree this way of reading, but this is not a mistaken reading, but this is a common, very natural way of reading and understanding this statement. And so if, because we understand that if time arrives, in ourselves, in human beings, are simply a potential possibility to become Buddha.

[53:14]

But through the practice and grow and mature, sometime in the future, Buddha nature manifests itself and becomes a concrete, actual thing. And actually, that is a very common understanding of Buddha nature in Buddhist philosophy. So almost, except them, almost all people think in this way. So it's very frequently. Yeah, that is, one attitude from this understanding. That is, if you continue your practice in such a way, they say, The plume of the Buddha nature's manifestation is coming naturally. That means, naturally, the seeds grow and bloom flowers and bear fruits.

[54:17]

If that plume does not come, we will lose all of the teaching and we will lose the whole concept That means studying in the world of the teacher is so easy, and the more she did, the more inconsequential practice it will be. So studying with teacher and carry out wholehearted practice, Even when we study with a teacher and practice wholeheartedly, unless a dream comes, muddhanuja doesn't manifest. It's not actualized. Thinking in this way, some people stop practice.

[55:20]

Practice doesn't make any sense. Of course, other people think, because muddhanuja manifests in the future, we need to keep practice. That is more authentic, common Buddhist practice. But some people think, because of this, practice doesn't make any sense. If they don't actually come, I don't want to practice. I don't want to practice. First of all, I have to watch out for them. The one who unleashed, who holds up all kinds of adults spontaneously as the root of ultimate cause.

[56:27]

So this is the way which negates cause and conditions. Negation of causes and conditions is really against Buddha's teaching. I hope, you know, before we discuss the other, I think, I'm sure it will help us a lot, those of you watching. Another point of, you know, supporting this idea of those of you watching is, you know, our cultural condition. If there's all such things, you know, it's life. It is the result of our karma. You know, we get causes, So, with that, what is our point?

[57:37]

Why are we losing? I think that the present moment of support, the ideal of the present moment, should not be a condition. Please. Grace. You know, it's like, you know, sharing with that practice, with that course, with that, you know, that course. Something, you know. So when we learn about causes and conditions, or causalities, what he is saying is if we concentrate being completely mindful in this moment, this moment is, how can I say, an absolute moment.

[58:54]

It is beyond causal conditions. So he is talking about two layers of the unity of life. Yes, what do you mean by that? Actually, he said, the material is the reality of all beings, and the reality of all beings can be manifest only through our practice. It's not something already there. If we wish to know the buddha nature and buddha nature's meaning,

[60:19]

This means, this actually means, Tochi, he changed this word to To, same To as this, Tochi. And Tochi, when we are reading Tochi, of course we should know, we should know Buddha Nature's meaning. Another meaning is, as he says, to-chi is just moving. Right now, right here. So, if we wish to know the Buddha nature's meaning, we don't know the Buddha nature's meaning. So, if we are really experiencing it right now, right here, That is how we know. It's not a matter of I should know, or sometimes often we feel I should know but I don't know.

[61:54]

So this is a kind of a problem we always have. But the actual practice, actual happening is itself knowing. And in most contemplative temporal conditions, that is, tokan, jitsu, yin and yang, there are no temporal conditions. So this norm is not a kind of a function of our mind, but this norm is norm itself that is happening, or activity itself. And if we wish to learn the Vajra, we must learn the Vajra. It is nothing other than over-conditioned themselves.

[62:57]

And the utterance, if the time arrives, if the time arrives, This is a common reading, mosh if it arrives. But another meaning of this character is thus or this. So the time has thus arrived. That means time is always here. Time is always alive. There is no time which is not yet arrived. and there's no time which has already gone. Time is, actually time is only this moment that is already arrived. And, you know, I read a story of Hyakujo and Issan about digging a fire from the dead ash.

[64:15]

In that story, That is a translation by Kaigen, Reiton, and myself. We translate it as, time has already arrived. And that translation is based on this understanding of Bögen. And I think probably the original text of Ehe-Shinji, Bögen changed the word from this one to Sutegi. key already. So time is always already arrived. That means the time of buddha nature manifested is only this moment. Please. I think Kevin Watts wrote a book, Be Here Now, which says the same thing. And Steve Hagen refers to being in the moment as raw experience.

[65:16]

As Sam mentioned, John O'Neill, in the middle of a basketball game, is concentrated on the here and now of the world experience of the moment. As I understand what you're saying. Yeah, I think those are the same things. And even if you doubt that the time has arrived, we can doubt anything. So we can go, at least to me, time hasn't yet arrived, and I don't see any buddha nature, and that is fine. But he said, that is your temporary condition, and that is your buddha nature, right now, right here. So even if the power has arrived, and then the buddha nature is manifested, that is okay, but in order to do so, but then return the Buddha nature to me.

[66:19]

That means, it seems you don't, you already have it, but if it seems you don't want it, you don't have to. And as for if the time arrives, you should know throughout the 24 hours The time which has already gone, that was past, is not here. The one which has not yet come, the future, has not yet here. So time is always present moment, this moment. And this moment is always here. And this is one way of reading this. Do not spend 24 hours vainly or in vain.

[67:32]

Don't waste your time. That means, don't wait. Here is the only time bodhichitta will first arrive. There is no time to waste. So we must be mindful in each moment. Another meaning of this sentence is, we should not, we should not spend 24 hours in vain or waste. That means 24 hours a day is our practice. And another meaning is, there's no way that you waste.

[68:36]

If it allows, from this sentence, or to the only living, from if to already. And if the only living is already here, then buddhahood doesn't have to come. That means the overall condition of being born right here is buddhahood. So from time immemorial, buddhahood is also unlimited. Hence, from time immemorial, unlimited is in itself the immemorial manifestation of the buddhahood.

[69:50]

So from here, the buddhahood is also unlimited. So our practice is how can we spend 24 hours on the positive? Isn't it also then, how can we waste 24 hours? We don't want to follow our evidence somewhere else.

[71:22]

The evidence is anywhere, right now, right here, as long as our life is in our practice. We don't have a right for you to be alone. I don't want you to be alone right now. Working in one puja, in the sword, puja manifested in him alone, that means, realized always, moment by moment, manifested. Well, in conclusion, please, Ultimately speaking, I don't want to watch it, because it's something I don't want to watch.

[72:29]

I think we can watch the movie, but I don't want to see it haphazardly. Also, I don't want to hear about You know, I'm talking about those teachings. If I'm thinking about something else, it's different. Instead of focusing my entire body on one object, then I am wasting time. And if my work is waste, if I just want to talk, then I'm wasting my time. So I try to fully engage in what I'm doing.

[73:30]

I believe this is a way I Does it make sense? Yeah, it seems that you can do something that is attractive to you, or you know you benefit to your environment. Of course, I know. Have you seen that you are always in a change? I would like to know this. Yeah, I think Buddhist people choose to do things for Buddhist teaching. I can say, it's a way to spend a lot of time.

[74:38]

So, in a sense, how could we do if we do something against Yes, so whatever we think we are. We are not present all the time, hardly at any time, in my case.

[75:41]

But I find that by kind of directing consciously my energy in observing those kind of rules, they help us actually become more present. to the present. Because if we are healing and doing all these other things, then naturally, somehow, that's how I find my mind just goes into this more... It doesn't want to be present. It doesn't feel very good to kill somebody.

[76:51]

If I really feel it, I feel it and it doesn't feel good, so it's better to not feel it. You know, so, for this, Kirei, for example, is pushing, sort of, to, you know, be invested in Kirei, you know, internally, is not something we have to do normally, something we, not need to, something, that is something we should avoid. So, you know, how far-sighted we do, that is, we are so powerful at the least. But what about the Sun Lords? They kill wholeheartedly when they have the chance.

[77:55]

That's why I don't like Sun Lords. And my family, my family is, the Uyghurs are not as emotional and thoughtful as us. So are you saying that people who are in extreme situations, let's say, could be in that moment In-and-of-itself doesn't go to other areas. You can be a big jerk, as well as be in extreme situations where you really are very focused. It's not therapeutic, if that's the word. In-and-of-by-itself, right?

[78:59]

Yeah, I think so. So why are we doing it? we need some teaching or guideline of our way of life. Otherwise, there's no direction. So once we have direction, if we deviate that direction, that is wasting time. And in our case, Buddha's teaching, Buddha's precept, is our guideline. So whenever we find we are deviated from that truth, we do, we practice, we practice. And we go to this truth, that direction. It depends. It's just sitting on the cushion, going back to the cushion.

[80:05]

That is not a challenge. It is not about how you sit down. If you need to really practice the purpose, you should sit upright and be mindful of everything, of all beings. That is the ultimate purpose, in the ultimate sense. And when we make some mistakes and say, I'm sorry, I try not to do the same thing again, it's a co-create dependence. So there are two, not a kind, but two layers, or two dimensions of dependence. Okay. I think this is a good point to stop. Thank you.

[81:03]

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