During this workshop, from the broken-in dentist's perspective, the idea of the foreign doctors in the broken-in dentist's perspective is not new. But the pre-credit creates a long-term history of what was in China, in India, in Japan, also, where nobody happened to pay attention to. Basically, if you study carefully Buddhist teaching, very naturally, will all come to the point. In the same way as Dogen Tengji mentioned about faith or about topics.

[01:15]

So Dogen Tengji's first chapter is very creative, very creative in the sense. This is Buddhist teaching. And also, again, we have to believe this one. If you believe in the Buddhist teaching which we taught absolutely Buddha from the very beginning, wherever you are, what we have to practice on the basis of this belief

[02:31]

So from this point, faith and practice is just a kind of relationship, a relationship of thought and practice. For instance, thought means ideas. Seeking for the truth idealistically or philosophically or psychologically. For instance, if you want to go to San Francisco, first of all, you want to make a plan psychologically or philosophically, or like a lot of things, geographically.

[03:35]

Anyway, in many ways, you have to make a plan how to reach the San Francisco. If you get the idea of how to get to San Francisco, your practice must be exactly based on your idea, what you have had. that is thought and practice must be one. But in the history of Buddhism, many schools, Buddhist schools and other societies, we are Buddha. And also, we know pretty well we are Buddha, trees are Buddha, all sentient beings are Buddha. But if you start to practice, we don't practice in our way because we are practically not Buddha. We are stinking. Do you understand? We are stinking, very stinking.

[04:38]

We are not Buddha, even though Buddha says we are Buddha. That's why, why don't you practice As a Buddha, your practice, the practice you have made is not your practice. That is a Buddha's practice. In terms of Buddha's eyes, your practice is not something you do, but practice drawn in by Buddhas and teachers. This is very important. So if you make a plan exactly idealistically to start with how to get to San Francisco, anyway, you'll practice exactly from the beginning, anyway, based on your idea. So who are going to San Francisco? So according to your viewpoint, you believe you are going to San Francisco, but I don't think so.

[05:41]

That is that you are going to, with a plural means, anyway, pick ideas. Idea of how to get to San Francisco. So idea of how to get to San Francisco lead you to, anyway, get into the practice. Can you understand? Very natural. And according to the, anyway, broad scale. Anyway, your practice is, anyway, not something you do. Your plans and also many conditions and the presence of San Francisco's are all denied. Anyway, it gives you a chance, gives you a chance to practice. What you need is strength. So anyway, our practice must be exactly based on this Buddhist teaching we are.

[06:52]

So at this point, anyway, in the Buddhist teaching, according to many Buddhist schools, we believe we are Buddha, but practically we don't. For instance, Zen Buddhism. Rinpoche said, all for a common sense in the United States. We believe we are Buddha. But don't believe we are Buddha, because you are not Buddha. That's why you have to attain enlightenment. Why do you have to attain enlightenment? Because you are not Buddha. It's a secular art. Or even slightly, if you think, I want to attain enlightenment. At that time, it means what? It means you are not well, presently, right now. That's why you have to attain enlightenment. Where is enlightenment? Enlightenment is in front of you.

[07:59]

So if enlightenment is in front of you, how do you understand enlightenment? Because enlightenment is far away from you. This is the Buddhist teaching anyway, okay? For it's according to secular life that we can explain it. The real secular life is very simple according to Buddhist, a simple analysis. You know, the human cognition come to existence according to three points, six kinds of synapses, and six objects, and six organs. And then six organs face to the object, so-called microphone, and then microphones exist in the outside of you, apart from you,

[09:00]

assimilated in, assimilated with your six organs, okay? In other words, six organs are just like a mirror, exactly 17, just like a camera, you know? If you open your camera, immediately your object is reflected in the camera. That is a six sense organs. Then that is called to be assimilated with six sense organs. Then consciousness participates in the function of six sense organs and six objects. Then six sense organs and six consciousnesses understand, oh, this doesn't work. So what does consciousness understand?

[10:05]

A microphone as an object existing apart from you? No. At that time, you never have a chance to understand a microphone. But actually, you understand a microphone. Where is a microphone? Microphone is not an object. Apart from, microphone is eating. That's why you understand a microphone. Okay? Do you understand it? That it's a very true. So signal priority is nothing but bullets or emptiness. If you see, if you believe, I have to attain enlightenment because I am not Buddha. If so, enlightenment exists apart from you. At that time, if you seek for such a kind of enlightenment, you never have enlightenment.

[11:11]

So, enlightenment is going away from you. The more you try to get, the more enlightenment goes away from you. Or, if you are a lucky boy, Maybe you can see, you can understand that enlightenment by your telepathy, or intuition. Intuition and telepathy is very sneaky, very fickle. Because intuition is also instinctive knowing. Instinctive. Just like a earth, a church. But even though you know enlightenment which exists apart from you by your intuition, it's not merely enlightenment.

[12:17]

So, anyway, important to it is you are already enlightened. That way, if you practice that, then enlightenment comes up because you have already, you are already enlightened. Otherwise, it never actually matter. So important point is, if you believe you are Buddha, anyway, you have to practice from the beginning. Well, based on Buddha, becoming Buddha comes. This is talking through this understanding. So it's very different from other Other schools, other schools always re-output about you and put us so practice hard. They have a big doubt in that enlightenment.

[13:19]

Maybe they don't stay in that way. But anyway, check you through the court. But why do you have to check by court? It's not necessary to check you by corn, by teacher, by tree. You are already enlightened, exact. If so, all you have to do is what? You have to do practice just to tune in to the rhythm of the love. Anyway, there is a zazen, and getting up in the morning, washing the face, after a meal and go to school and study all Buddhist practice. According to your viewpoint, the practice you do is not your practice.

[14:23]

It is Buddhist practice because you are So all you have to do is salute your body and mind, anyway, manifest the Buddha. Buddha means anyway. That is it. But that is a pure speech. Buddha means, the Buddha means, simply speaking, that only your existence has to make sense, apart from your mouth. Just like a bead. A bead. A rosary? A rosary. A bean? A bean. A bead. [...]

[15:24]

A bead. [...] A comes into existence when it is connected, related with other beings. So individual existence, does that make sense? But are your equivalents always subject to individual existence? I, always. Mine, my. Or I, always. I don't care. So from this point, your body of your existence is what? The I which exists in co-relationship with or sitting. That term, you are not something so-called you which you can take hold of.

[16:24]

So finally, you and the Buddha is one, two, one. This is a Buddha. It's a cool Buddha. So if you catch me, or this is a Buddha, Buddha says, Kali, this is Buddha. And then I say, actually, this is not a Buddha. So finally, next moment, Buddha disappears then. A different kind of fear comes out. And then I hid it. And then I tried to escape. The next moment, Buddha appeared. Oh, this is a Buddha. Oh, there is nothing to cross. Exactly. Because this is, this is a Buddha's teaching. Teaching. So that is really so cool. So you become really... So, today I want to say face.

[17:43]

About face. The face is a very difficult subject in the spiritual life. But we have to understand this. So I would like to explain the faith in terms of two points. Faith must be understood at first point as a useful sense of faith, useful sense of faith. Second, faith as a bodhicitta. Are you familiar with this term, bodhicitta? Bodhicitta means, actually we translate it the way-seeking mind.

[18:51]

In Japanese, we say . Anyway, body, chitta, body, mind. So first, the faith, what you have usually understood, is the faith which has always its own object. that object of the face is done. So face is, from this point, we may say that the face is the first step to get into to get into the dhamma.

[19:56]

So that is called faith. So dhamma means the truth. So here Dogen Zen says in the Gakudoryo Jishu, pointing out to the path. You can see it in Dogen, Master Dogen. He says those who would practice the Way should first of all believe in it. Those who, if you want to practice Buddhist teaching, the Way means the ultimate, of existence in which human beings and also all sentient beings exist and pass through.

[21:10]

This is the way. We say the way. So if you want to practice the way means that if you want to practice spiritual life, Or if you want to practice the truth, truth means freedom anyway. So religious practice is anyway freedom, to practice freedom. This is called spiritual life or religious life. Religious practice is not only to believe in something anyway, but to be free from any idea of religious practice or belief, or practice, or Buddha, or whatever it is. So a spiritual life is a way to be liberated. That is a spiritual life. If you want to practice the way to cause spiritual life or freedom, you should first of all believe in freedom.

[22:29]

Freedom is already within you. And freedom is in the human world. Truth is present everywhere. Other one. So that's why the witness says, those who practice the way should first of all believe in it. Those who believe in the way should believe that they have been in the way from the beginning. So what is the faith in the way? Faith, in a way, is to believe that you have been, you are what you have been or you would be, continually, forever, present from the very beginning, right in the middle of the way, to freedom.

[23:37]

So, this is the faith, and then, So that's why the faith is, according to the first point, the first step to get into the truth. Or the faith is to pave the way toward entering or 14 is true. This is our faith as a usual, usual sense. So the Buddhism says, Buddha said in Awakening of Faith in the book, Awakening of the Faith,

[24:39]

says there is a Dharma which can awaken in us the root of faith in the Mahayana. There is a Dharma, okay? There is a Dharma which can awaken in us the root of faith. Root means the source which creates something, which brings about something and promotes its growth. This is a root. The root of the space is to bring about something wholesome. to benefit you and promote, help.

[25:45]

Help promote. Help you promote the growth of your life. Do you understand that? That is the root of faith. So faith is That's why faith has been a young culture. He says that faith is, it says that faith is, what to say, limited and clear. Faith is limited and clear. Oops. Keep going. Lose it, not practice. Lose it. Lose it. Oh, I see. Yeah, yeah. It's different. Yeah. Just take a walk. Two, three.

[26:47]

Lose it. Oh, I'm sorry. I was looking at him. It's a relation like that. Lose it. Lose it and clean it. So very natural faith is faith is exactly pointing out to the ultimate source of existence and also individual existence, pure existence, and also whole existence, true existence, honest existence. That is faith, right? So that's why, you know, of course it says, basically, lucid and clear. Lucid and clear means you cannot touch it. You can't touch it. If you touch it, it's not lucid. It's not clear.

[27:48]

Even though you say, I have a faith. At that time, it's not faith. It is already contaminated by the idea of faith. You have believed That's why human beings always create trouble, according to the religion. Look at the Israel. And Syria, always fighting, religious fighting. So faith is lucid and clear means you can't touch it at all. Absolutely you can't. So this is Buddhist faith. That's why next, Dogen then says, subject to neither delusion, elusive thoughts, and confused ideas, nor increase, decrease, and mistaking, and...

[28:54]

understanding, mistaken understanding. And this is the essence of starting the way. So what is the realistic and clear of faith? This is exactly no No delusions, no elusive thoughts, no confused ideas, no increase, no decrease, no mistaken understanding. This is the essence of studying the way. If you want to study or practice the way, in other words, universe, in other words, you, in the universal perspective, Anyway, you have to do, you have to live, you have to take care, you, whatever, something wholesome or unwholesome or neutral. In the realm of no delusion, no delusive confusion, no delusional thought, no mistaken thought.

[30:05]

That means when you see something, when you stumble over, anyway, stumbling over is occurred in the realm of the world. So the basic diagnosis of the stumbling over is not something wrong or not something good, because it is emptiness and duality. So all you have to do is, without any delusive thought, without confused ideas, without mistaken understanding anywhere, all you have to do is just concentrate on taking care of something else. We all have a plan. That's pretty hard, isn't it? Simple problems, but it's pretty hard. There's nothing else.

[31:08]

You can stand over on the ground. You can stand up on the ground. You can't stand up in the air. You can't take them up in the paradise because you hate to walk on the ground on what you have stumbled. So you hate the ground, but you can't go to the heaven and take them up. So you have to stand up immediately on the ground. If you stumble over on the ground, you can't use anything else. That's pretty hard, but it's very simple practice. That's pretty hard. So... And also, Dogen Zen says in Chopo Genzo, he says, the root of the faith is that which is free from one self and another.

[32:23]

The root of the faith means that you are the ultimate source of you, your existence. The reality, source of your reality is completely from you and others. That means Buddha. That is Buddha's nature and clear nature. It's called freedom, liberation. That's why you can go anywhere. You can do anything now. So a new phase is that which is free from oneself and another, that which is not brought by one's intentional compunction, nor by one's fabrication, nor by one's persuasion. Nor by regulations one builds up.

[33:28]

So this is a faith. So-called faith is lucid and clear. So you cannot catch it. But you are always in the realm of ultimate nature because this is you. but you cannot touch it. That's why this is a little bit more confused, a little bit difficult to understand, but if you practice as it, gradually you understand it. So face the root of the face, that which is real from oneself and another, that which is not brought by one's intentional compulsion. No one gives, no one forces you to believe in something. Maybe you can believe. Just like, well, unconscious advertisement, do you believe anyway?

[34:35]

How wonderful, you know, how wonderful stuff is through the advertisement on TV. Unconscious advertisement, do you know that? Unconscious advertisement is always one minute, you know. on the screens, so you hate it. But if you hate it, you are already contaminated, but it increases advertisement. So it's very effective. So if you don't care, don't be empty. Or don't enjoy. Or don't be neutral. You are completely OK. Absolutely OK. At that time, you are free from frequent self-advertisement. But if you sit, immediately your consciousness starts to work. Your consciousness is caught by increased self-advertisement.

[35:40]

So very naturally you believe, but this is not the real belief. So by the teaching, by the Buddhist doctrines, if you believe. But this is idea of faith. It is not really any help for you. But this is very first step. So in real faith is that which is split from oneself and another, that which is not brought by one's intentional comparison, nor by your creation, nor by your application. You really create something. And believing the face of the Buddha, the day you really create That belief sometimes could make your life happy.

[36:43]

Now, real faith. That is, if you believe in such a faith, to live a restitution of your faith. To look. So, nor by others' persuasions. Nor others' persuasions. Now, persuasion. nor by regulations one builds up. Therefore, it is definitely transmitted from west to east, wherever you are. Whether I'm American or I'm Japanese, wherever you are, faith comes into existence, wherever you may go. But if you anyway stick to some idea of faith according to your common sense, sometimes it really disturbs your life.

[37:53]

Okay, so That is the first point, so-called face, which you have usually believed. So that face I told you before has its own face, object. So this face probably may pave the way toward approach, the approach to the truth, of entering the truth. But the second point, the face as the bodhicitta, this face as a bodhicitta is not the face as the first step to enter into the truth.

[39:12]

The faith as our bodhicitta is the faith which must be sanctified. subjectified. It must be alive in your life, in your daily living. This is the second point, faith as bodhicitta. For this, in order to Make the face alive in your daily life. I want to say you who live in something must be empty.

[40:16]

You must be selfless. so-called I believe. The place you have believed must be empty, must be free from idea of it. So, very naturally, there is a negation of the self, whatever it is, whatever you believe. something good or something evil, whatever you believe, anyway, anything you have to believe must be from you. You must be free from anything you have to believe because faith is lucid and clear.

[41:17]

Faith. And then, when you yourself are emptied or denied or negated, at that time, faith itself manifests as it really is, very natural to evolve. For instance, if you come into this room, let's imagine this room is very messy and also rock and roll music, loud, and people fighting each other, screaming. Then you come in and you try to meditate. You try to return to faith which is lucid and clear.

[42:19]

Can't do it. We are. The more you try to do, the more you become crazy. Do you think so? So important point is, if you want to be returning to the ultimate source which is lucid and clear, well, what do you do in this circumstance? Must be clear that most peoples are lucid and clear. Then if you commit very naturally, you become a person and free. That's why all things you believe, you must be free from anything you have believed. At that time, this room must be a free-form idea of this room, or the idea of this room coming from you, coming from others. Anyway, this room must be completely clear, which is called blessedness and clearness.

[43:26]

At that time, we become spontaneously, positively blessed and clear. That means you are denied, negated. If you and any idea you believe is negated, at that time, real faith, the door of the real faith opens, as it really is, spontaneously, positively. So from this point on, Real faith is, how would you say, spontaneous opening of a door, which is in clearness and lucid. In your life, that is called real faith.

[44:28]

At that time, it is called faith. That is a body cheater, body cheater. You are negated. You are completely negated. Negated doesn't mean to destroy your existence. Anything you have believed or you have thought, anyway, by your consciousness, anything fabricated by you, by your consciousness, anyway, should be put aside for a while. and see you and others in the universal perspective. Open yourself. At that time, faith comes up. Just look at this door, the center. The center is completely free, free toward you. This is open, completely, whoever comes. And then at that time,

[45:30]

Well, I don't say, or you don't say anything to anybody. But people feel. People can open their little heart in this thing. So that is called real faith. Real faith is exercised. It means the ultimate source. The ultimate source of individual existence is really exercised continuously, causatively. When the circumstances are free from you, free from others, free from intentional comparisons, others' persuasions, anyway, regulations, etc., that time your life becomes flowers, blooming naturally. This is a faith, so-called bodhicitta. So that is, bodhicitta is kind of, bodhicitta should be understood in two points.

[46:42]

One is the, what is a bodhicitta as it's called effort. It's called energy. Effort is just like energy. Helping, helping to, helping achieve. or accomplish something, accomplish the goal, what you want to do. That is energy. So energy, effort is different from action. Effort is just like energy, to support you, to help your life constantly. So the bodhicitta is kind of an effort of moving toward, anyway, to ultimate thought of existence, consciousness, under all circumstances.

[47:46]

Anyway, you try, okay? So in the dictionary, effort is both physical and mental, energy to do something, to achieve something. This is the effort. This is the bodhicitta. And second, the bodhicitta is practice itself, action, as an action, as a practice. So I'm talking about bodhicitta as an effort, energy. support your life. So, faith as a bodhicitta is just like energy to support all the house, okay? By additional killer. All the house is sort of leaning to the right, you know? Your life is just like an old house. Don't you think so?

[48:48]

If you look at your life, you don't feel the new house. Fancy, nice, vivid house. If you look at your life, immediately your life becomes old house. Just like an old donkey or horse which has injured. Injured. Many, many places. And going to old barns. Do you understand what I'm talking about? Do you understand? That is your life. If you look over your life, you are just like old donkeys. Going to the old barns. Carrying the last we injured. Scarves. Just like operations. Scarves. So, very naturally you become mad if you look at your life like this.

[49:58]

So you become mad, lazy. You become lazy. You hate your life. In order to be free from this old house, old donkey going to the open, anyway, you must, you need, anyway, effort. Effort is energy. So in Abhidhamma, if you have time, read the Philosophy of Psychology in Abhidhamma. It explains Effort, definition of effort. In Sanskrit we say virya, v-i-r-y-a. It's a very interesting definition. Let me read a little bit. While confidence and respect pave the way toward our goal, it is only energy.

[51:07]

vidya or invidia in Pali, that we are able to achieve the goal or actually set out for its attainment. Energy is thus the behavior of the energetic man as well as the active activity displayed by him. So very naturally, bodhicitta is a bodhicitta as an effort, as an energy, but the next moment, bodhicitta leads you to get into the actual activity. So that's why in Dogen Zen states always, bodhicitta and practice and enlightenment nirvana goes in circle endlessly without cutting off So bodhicitta immediately leads you to connect to the practice, actual practice, because it's energy.

[52:19]

But I am talking about just the energy. Next day or tomorrow, maybe I can talk more. So energy is that the behavior of the energetic man as well as activity displayed by him or it denotes that which is to be effected or carried out methodically and by suitable means where suitable is intended in the In the sense of bringing about beneficial results, it is dominance in the sense of sovereignty by overpowering idleness. Now, effort is effort to lead you to overcome sovereignty of mind.

[53:27]

That's the effort. Bodhicitta, the way-seeking mind, physically or mentally, anyway, you should have energy toward moving toward the approach of true ultimate nature. And it is dominance in the sense of lordliness by energetically taking hold of the problem at hand. So energy is, effort is something which you can take hold of problem at hand. focusing on one. This is energy. This is effort. So in this way, energy is supporting as well as strengthening. And just as an old house stands when supported by additional pillars, as also the aspirant, when supported by energy,

[54:42]

doesn't lose the healthy factors, be it some of them or all of them. So also, energy doesn't allow the co-existent and associated functions to fall back and recede, but strengthen and reinforce them. This energy is not the physical output, but it is that which penetrates the whole attitude and mental outlook of man dealing with the problem of attaining spiritual maturity. It is itself graded according to intensity, according to the intensity of the manifestation. So do you understand effort, human effort?

[55:47]

The bodhicitta is just like an energy, leading you to move towards truth. Under all circumstances, this is our energy. Freeing, freeing from, free from idleness. When you look back over your life, you become immediately or don't. So... What should I say? I want to say one more word.

[56:51]

I don't know. I don't know. I don't know. You don't understand still, faith is lucid and clear. But you can't pin down what it is. Because you... But this is real life. Real life, whatever you do. I want to say this point. Um... Faith, which is lucid and clear, is going beyond your intellectual knowledge. Why is it we have to seek for this faith? Because the ultimate source of existence is exactly in accord with the foundation of individual existence.

[58:03]

So at any cost. everybody has to tune in to the diode of the rhythm of the ultimate source of existence. Then at that time, you can live in peace and harmony with those that you love. But unfortunately, this faith, this faith is completely boosted and clear, but you cannot pin down what it is. That is the point, the problem. But this is the source of reality which you are presently used to. When you want to be a baseball player, every day you have to run in the baseball ground, catching the ball hit by coach. You don't know where the ball comes.

[59:09]

You cannot read the coach's mind, where the coach is hitting the ball for you. Do you understand? Sometimes the coach is really mean to let you run here and there, not logically, really illogically. He takes care of you when you are on the baseball field. So every day you have to, and my important point is, wherever Paul comes, you have to catch it. In order to catch, you have to always move it. There is no guarantee where Paul comes. But you always do it. It is useful. That practice is useful? You think so? Well, this is, many years. But maybe, even though you practice like this, maybe you cannot be the number one on the Facebook prayers.

[60:19]

Do you enter the baseball prayer? The last risk, last rank. Last rank of baseball prayers. But if you offer spelling, here or there, there is no guarantee you become, you will be the number one baseball player. But if you do the same thing as the other, but intellectually you believe, it is useful. Strictly speaking, you don't know. Why do you practice dharma? You believe practice is health. Or someday you believe dharma is health. But the next day, you don't know why you do dharma, because something doesn't help you at all. Because you have to come back to the human world and to think about it. So you believe, oh, what is this about? So one day you believe Zazie is useful.

[61:20]

The day by day you do Zazie, then when you believe Zazie is useful, at that time you really appreciate Zazie. But is it still breathing? We don't know. For such a short time you believed that. But you did not. So soon after, you don't believe Zazie is useful. So finally your office questions, why do you do that? But you say, try. Finally you say, well, Karakiri says, the office do so then. And then you say, I believe Buddha. That's great. You know, finally you say, I believe Buddha. Well, what do you mean to believe in Buddha? Still, this is also completely unusual or useless. What is it?

[62:21]

There is a logical sense here? Yes, some sense. Philosophical sense. I explain. That's why I explain the Buddhist faith. According to the explanation of the Buddhist faith, you can believe. You can believe in the Buddhist zazen. But practically you don't believe it because it doesn't make sense in your actual life. So you do what? So strictly speaking, what you do is anyway to pour the rain of the total energy within, what to say, within the Loosiness and clearness, going beyond uselessness or usefulness. This is your total effort. That's where you're accepted.

[63:24]

Okay? That is the ultimate sort of reality you are trusting. You don't know. But no, within the realm of you don't know, your effort is really pain. Your effort, total effort, is really anyway, exercise. That's where you can fall. You cannot survive. Don't you think so? You don't still believe, huh? But if you want to be, anyway, a baseball player, do it. Just run here and there on the baseball ground. But you can't run here and there on the baseball ground up front. But under the guidance of a coach, you need a coach. So right in the middle of running, in order to kick the ball, sometimes,

[64:37]

You feel, you feel senseless. Why do you do this? Right in the middle of that, then, can't you, can't you believe in happiness? Just a little bit. You believe, you touch it, and then never, it just... That is the real source, actual source of your presence, the reality, day by day. This really supports your life. This energy really supports your life. That is called the way-seeking mind, bodhicitta. So bodhicitta is completely focused on, focused on completely devote yourself you know, into something fancy, power. At that time, you don't know whether it is useful or useless.

[65:44]

That is bodhicitta. So you have to create these energies constantly. You don't know what it is, zazen is. You don't know Buddhist zazen because you do zazen. You don't do it. But anyway, as long as you do zazen, you do zazen, you can feel beyond whether it is useful or useless. You are doing that. But consciousness always try to catch, you know, try to catch from the back of your head. And unfortunately, your head is bored. So you can't respect it. Slippery, see? Your ears, you know? Your consciousness always catching up, always. From the behind. Do you understand?

[66:49]

But the ultimate source of reality is not something you have to catch up. You have to right on. You know? When you do that thing, right on. But the consciousness immediately pull you back. And they try to catch what's the other is. And that time, gentleness comes up. Respectfulness, where you feel it. But it's too late. You always, you already try to catch, try to grasp, boyhood from the past. So you're never to grasp. That's why priests always shave their head. That is the reason why we have to shave the head as a priest. Nothing to catch it, you know. So you shouldn't be a priest. If you want to get something fascinating, you shouldn't shave the head.

[67:55]

If you shave your head, nothing to catch. You have to office brain on. This is a Buddhist faith. And it's called Bodhicitta. You should create this energy. That is very important. So what I want to tell you is, pay a little more care for attention. The ultimate source of reality, you are always doing something. What is it? It isn't useful for you? Well, it is useful. But you see, you have to survive. You have to be alive. Do you have a question? So faith is not something you have. Faith is not something you be.

[68:58]

You can be a piece of faith. We always say in English we have faith, but my understanding is we don't have faith, but we must be there. We must be a piece. Can I have faith? Can I attest to faith? Mm-hmm. Is it possible to have faith? Yes. Only have. But beyond you, whether you have faith or you don't have faith, you are already in faith. You have already in faith. That's why you are presently in faith. Yes, yes. It's like we're all Buddha. We're all kind of Buddha. You were talking about the microphone.

[70:06]

I didn't understand what you meant when you said that the light, we have the light from inside, from inside of us. Mm-hmm. I didn't understand. Is that your perception of the microphone, perception of the microphone? Perception of the microphone? Yeah. But you don't believe that it's a perception of the microphone. You say that it is a very microphone. Did you think that? Well, now I have another question. Why is that? Well, because that is a real microphone is complete beyond your perception of the microphone. Your understanding comes from any way perception of the microphone reflected in your mirror. So that microphone is already microphone limited by your ideas.

[71:12]

That's why if other people look at this microphone, other people don't believe in the microphone in the same way as you believe. So everyone look at the microphone in a different way. But look at the God, the ideal God, Israel, Syriza, always a different God, you know? But they believe one God, you know? That one God is holding more, you know, rigid, one ideal of God. But it is not a real God. It is a perception of God. He's so presently, you see, a midwife. That's for eight o'clock. That's what the private paramedic says, always protect it. So from this point, your microphone is completely free from your possession of the microphone or others' possession of microphone, okay?

[72:27]

Do you understand? This is a microphone as it is, as it is. So that's why I said you should use a microphone as a door means don't deal with the microphone according to your sense or feeling or perception. Anyway, you must be a calm, leveled mind, peace level mind, universal level mind. Deal with the microphone. At that time, you can deal with the microphone at the bottom. You understand? At that time, you can really focus and devote yourself to deal with the microphone. with your whole heart. In order to fit, isn't it necessary for you to have experienced to some degree your original self or enlightenment?

[73:34]

Yeah, anyway, as long as you are sitting in the proper way, anyway, very naturally you will experience. If you don't experience something or there is something wrong, we resolve. If you take a trip in a proper way, very naturally you can see the scenery. It's not necessary. Try to catch the scenery. Do you understand? Without taking a trip. If you want to get the scenery, why don't you take a trip? Not at random. Anyway, improbable. Do you understand? Yeah. It's an experience. So any kind of experience is just like a scene. You can see. And then real, how do you say, total devotion. Total devotion to the Zen.

[74:37]

Right now, right here, is like a technical trick. moment to moment. But it includes sinarii, okay? It includes sinarii. Sinarii comes up and is natural. But people don't believe. If you really focus, if you have a total devotion to Zazen right now, right here, they don't believe for sinarii. So what do you do? But the scenery must be excluded. Included. Not excluded. Included. Okay? But if you don't believe this very naturally, we outdo that logically or intellectually, but you are not right. Why don't you get the attention? You know, experience so many items. This is the last thing we're trying to see. What scenery is that, Luja?

[75:38]

Well, in a sense, In the sense, strictly speaking, you look. But if you deal with the scene in as improbable way as it is, it's because in that in helping your life. Can you say something about this, sister? Are you just... Resistance. Resistance. Like, resistance to faith, or resistance to the energy that we need, or resistance to seeing ourself, knowing that, you know, finding a place within us where we'll be good. It seems like the resistance really hits in the way. Is that ego? Yeah, it's a resistance. This is ego which creates all ideas.

[76:45]

Why is that? Because you're always looking at, you're always creating your own world. Well, it's not an ego if you understand it in a proper way. If you understand the world created by you is exactly the world fabricated by you. At that time, full awareness of the world fabricated by you is helping the world. It never exists. But if you don't awaken to it, if you always believe the world is your world and also the truth of the world. At that time, you're really attached to the world. You believe. And then if you see somebody who don't believe the world, just like you, you really fight.

[77:49]

So resistance comes from a human lifestyle. The reason is, it leads you not to see exactly the world as it is. That's why, anyway, strictly speaking, there is no way to be too rigid. We have to be right on. Completely beyond resistance, or not resistance, completely beyond. If a person has an idea or belief in the form of Zen Buddhism, it seems like a contradiction to the teaching of Buddhism.

[78:55]

The form. The idea. Yeah, as a religion. That seems to be a contradiction to the teaching of not having set belief, set idea? I understand, but in a sense I don't understand what you mean. I don't think a form of Zen teaching is not always wrong. Explained by somebody, taught by somebody is not always wrong. What is the main point of your question? Well, maybe if someone believes that Buddhism is the best religion, that's number one.

[80:00]

But the teaching is always like, doesn't teach that. That is the problem. You mean that. Form of Zen Buddhism. Yeah, to attach to form. The teaching is no form, but still a form. Yeah. It doesn't make sense. Well, form of Zen Buddhist teaching is important. But the important point is, anyway, the form of Zen teaching must be digested through and through by your body and mind. Not only that, that's just by your head, okay? That is important. That's why we always, teaching of Buddhist teaching always says, anyway, Bodhisattva, idea of Bodhisattva is not Bodhisattva. That's why it is called Bodhisattva, you know?

[81:03]

means form of teaching, Buddhist teaching is, are important for this. You have to be, you have to digest form of teaching means until it's one with your body and mind. Means be faithful, going beyond. Going beyond doesn't mean going to the heaven, ignoring the human world or ignoring the form of Buddhist teaching. going beyond means, and it would digest through and through until it became energy. It was upright. You understand? But for centuries, from century after century, we always speak, explain like this, but there's still a problem.

[82:08]

Yeah. Because there is no belief about big hidden.

[82:15]

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