What I have been thinking of some aspect of Buddhism, particularly concerning the subject of no-mind, because from May I have to, I will have to teach the subject of no-mind at the State College, so actually it's pretty difficult to explain what no-mind is. Day after day I have been thinking about what no-mind is. Recently, I have some question, what Zen Buddhism is, particularly what the thought, what thought

[01:49]

of Buddhism, Zen Buddhism is. What Zen Buddhism has, something as its thought. Of course, so far, many Buddhist scholars say Zen Buddhism, the thought of Zen Buddhism is no-mind. So, one Japanese philosopher established the Japanese, the great system of Japanese philosophy based on the subject of no-mind. His name was Kitaro Nishida. You will find the book, The Study of Good, this is his work.

[02:51]

But it's pretty difficult, then what no-mind is, it's very difficult. If you read Zen Buddhist works, such as the book Brief Record, there are many interesting stories. You will find many very interesting stories or the facts which many Zen masters did in the past, like Shang-An, Didi Sugi said he is a lunatic Zen master, lunatic monk. It is said that Zen Buddhism is absolutely identical with the way of life, the way of

[04:16]

life. It was daily life, the way of daily life. If so, what is Zen Buddhism, what is the thought of Zen Buddhism based on daily life? Even though Zen Buddhism is absolutely identical with the way of daily life, daily life should have a great background of its own, otherwise daily life as a daily life doesn't come to existence in this world. One of the Buddhist scholars says Zen Buddhism is Buddhism in general, Buddhism in general.

[05:34]

I think Dogen Zenji says, Dogen Zenji doesn't want, doesn't want to attach to even any school. He said he doesn't like the establishment of his own school, so-called Zen Buddhism, so-called, even the Buddha mind school, he doesn't want. Then if so, Dogen Zenji says Zen Buddhism is the totality of Buddhism, totality of Buddhism. But what is the totality of Buddhism? It's pretty difficult to understand the totality of Buddhism, anyway, if Zen Buddhism is based

[06:43]

on the thought of Buddhism in general, Buddhism has some thought of its own. So, this is my, this is what I have thinking, what is the thought of Zen Buddhism. I think tonight I can't explain in detail about the thought of Zen Buddhism, but what I will tell you, I will give some questions to you, what is the thought of Buddhism.

[07:46]

But I would like to tell you what I have thinking, I have been thinking of the thought of Zen Buddhism. In terms of Zen Buddhism based on Buddhism in general, it is, Zen Buddhism has the subject of transiency, in Japanese, Mujo. Mujo, in Japanese, Mujo.

[09:24]

So, the Zen Buddhism, the thought of Zen Buddhism has two aspects, one is Mujo, the other one is English, meaning is interdependence, the principle of interdependence. It's pretty difficult to translate this into English, so most of the Buddhist scholars use a word in Sanskrit, Pratipca Samutpa, this is English.

[10:32]

I think, this is my idea, I think that Zen Buddhism, the thought of Zen Buddhism is based on two aspects, two subjects, or Mujo, Mujo means transiency, transiency, and the other one is ending, ending dependence. So what is Mujo, do you know that, Mujo? Transiency. I can't explain in detail tonight. Briefly speaking, Mujo is according to the subject thought of Mujo, it enables man to

[11:50]

see a deeper inner spirit of human being, the spirit of human being. In other words, as Mujo transiency says, nothing changes, nothing changes in this world, everything is changed, everything is changed, like a stream of river, like a stream of water. So even for a moment, there is nothing to stay, to remain, to stay at the same place, everything is going on, nothing stops within a moment, with the moment, nothing stops.

[12:53]

From this point, according to the thought of Mujo, it completely cuts off the system of stream of time, stream of time, cut off. The Bhagavad Gita says, there is no idea, there is no conception, before and after, before and after, what everything possesses. You know, the firewood, firewood becomes ashes. Ashes doesn't become, doesn't return to firewood. Firewood is completely firewood. We have to understand firewood as it is. According to cutting off the system of time, before and after, some stage of becoming firewood

[14:05]

or becoming ashes. We have to understand ashes as it is, we have to understand firewood as it is. For instance, here is Katagi. We have to understand Katagi as he is. Not only to you, but also for me, I have to understand Katagi as I am, right now. Not tomorrow, not yesterday. Of course something will happen tomorrow. Then I am expecting something, something tomorrow, through the hard practice. Maybe tomorrow I will get enlightenment. Tonight, without sleeping, I will have, I will practice very hard, without sleeping.

[15:11]

Tomorrow morning, I will get enlightenment. As soon as, as soon as when I see, when I see the morning star, I will be shaken. But important point is, tomorrow is tomorrow, yesterday is yesterday. Important point is that I have to understand myself as I am, at the stage of now, tonight. So, Dogen Zen says, yesterday comes from today, today comes from today, tomorrow comes from today. Every day today, every day today. So this is based on according to the thought of Mujo, transience.

[16:12]

The old system, it's cut off completely. The system of stream, system of time, what human head, what your head establish some system, establish some system. Or your head built big mansion of time, like this. Then you always looking at some big mansion, beautiful, wow, beautiful, as carpet. You can't get in, you can't leave it. All you have to do is just to build, that's all. Then you have to, you are very delighted into, delighted in looking at the big mansion which you built. This is your head, this is your head. Like, like as I mentioned before, you know,

[17:16]

Tonight, if I practice hard without sleeping, without eating, I will, I will get enlightenment tomorrow morning. As soon as, when I see the morning start. This is my big mansion, this is big mansion which my head built. So, such a system of, such a big mansion which you built, which you built, this thought of Mujo completely cut off, right now. So, whatever happens tomorrow, whatever happened yesterday, you have to, the important point is that you have to understand yourself as you are, tonight, tonight.

[18:22]

So, this is Mujo. Mujo, universe, Shakyamuni Buddha says, rely upon the self, rely upon the self. Rely upon the self, what is the self? This self is very important. The Shakyamuni Buddha says, rely upon the self, rely upon the self. This self, this self is the you yourself, who is based on, based on the thought of transcendence, the truth of transcendence. Whenever the Shakyamuni Buddha says, describe the self,

[19:27]

every time, every time when the Shakyamuni Buddha describes about the self, this self is based on the principle of truth of transcendence. Then, Shakyamuni Buddha says, rely upon the self. What? It is enough, it is enough to rely upon the self. Nothing else to do. But it's not enough to rely upon the self. Shakyamuni Buddha says, rely upon the dharma, rely upon dharma. This is very important. This self has always relation, relation with dharma, relation with dharma.

[20:32]

In other words, relation with all sentient beings. In other words, all universe, this is dharma. This self is always cut off completely, absolutely, from the cut off, from the system of time, from the system idea of big machine, big machine. Anyway, maybe what exists right now at the stage of now, of course you can understand, Katagiri existed yesterday, maybe tomorrow I will exist tomorrow morning. I don't know, nobody knows, anyway. But this self, this self must have very close relationship with all sentient beings.

[21:33]

This is self. According to the Mujo, the transiency, the self is cut off, in half, after moment, after moment. Even though this self has close relation with all sentient beings, universe. This is end, this is end, interdependence, interdependence. So we have to, we have to study, we have to study and practice these two thoughts. It is called Mujo and End. As Shakyamuni Buddha says, rely upon the self, rely upon the dharma, rely upon the dharma.

[22:41]

Don't rely upon anything else, Shakyamuni Buddha said. Rely upon the self, rely upon the dharma. Don't rely upon anything else. So he said, every time, every time when Shakyamuni Buddha says, we have to rely upon the self, this is very important. And then, rely upon the dharma, he said always rely upon the dharma. Because even this self exists, moment after moment, in the domain of the moment, in the domain of the moment, this self embraces the whole totality of universe. This is Mujo and End.

[23:45]

So Zen Buddhism should be based on these two thoughts. I think so. Otherwise, our practice is not of use. If you read, if you read Shopo Genzo, I think Genjo Koan, Genjo Koan has been already translated into English. You try to read it again and again. It has a very deep thought of Zen Buddhism. And also, this training field in Tassara, I explained about one of the chapters, which is called Thinking. Thinking

[24:49]

Zen is a whole, a totality. Thinking is occasion or opportunity. In Buddhism, the opportunity is very important for us. For instance, this is the opportunity, when I will be free from the ball. This moment, this occasion is very important. Don't miss. You have to hold. You have to keep holding that hour and ball exactly, properly, without moving.

[26:10]

If you move, even one inch, slightest, you can't hit. You can't hit the mark completely. You can't hit the center of the mark. When the arrow arrives, when the arrow arrives at the center of the mark, you have to hold the arrow and ball completely. With the input of the brain, at the stage of now. This opportunity is very, very important. Then, in the domain of this opportunity, the whole being in your life, the whole being in the function of your life,

[27:14]

is completely manifested. It manifests itself. Free. At that time, you can't hold. You can't hold the arrow or ball completely, properly. With whole-heartness. In the domain of the whole-heartness, it is based on the opportunity. The whole being in function of human life. There is the full function. There is the whole being in function of human being. This is very important. Then, whoever I am, whatever kind of title I have, Kata-ji, Zen-priest, or whatever kind of name,

[28:17]

Kata-ji, or Suzuki, or Yoshimura, I don't care. So, regardless of such a name and position, whatever it is, all I have to do is how to manifest myself at the stage of now I am here. Based on the whole being in function of my life. At that time, the domain of the whole being in function of my life, at the stage of now I am here, my life manifests itself. And, at the same time, it embraces my position, my English, my letters, how to use my English, whatever it is. Everything is connected with

[29:19]

the whole being, the whole being in function of my life, at the stage of now. This is Zen. In the title Zen-priest, Shogun Zen says the very important point of Buddhist practice is to achieve to achieve to become to become present. Anyway, buddha means

[30:23]

buddha is transparency transparency, that is being free, being free completely. Being free. So, buddha consists of two words, but actually this is one meaning, one meaning. Buddha is transparency. To become transparent is to be free from, to be free, to be free. To get free, get free. This is Buddha. Buddha. In Buddhism, we say it's always emancipation, emancipation. Through practice of Zen, we have to get emancipation, freedom.

[31:24]

What is emancipation or freedom? This is very important. This emancipation or the the Buddha's transparency are based on the truth of Buddha, transparency, transparency. In other words, life is, as mentioned very often, life is always changing. If there is it doesn't stop, even for a moment. If so, in the domain of moment, how to take, how to accept your life, how to accept your life, how to manifest yourself in the domain of moment, moment, cutting off the system of time, yesterday, before and after,

[32:28]

yesterday. Yesterday and present, today and tomorrow are some ideas which are established by your head in the system of time. Cutting off this system of time, life is completely based on based on transparency. Truth, transparency. If so, if so, important point is how to manifest yourself, how to accept, how to accept your life in the domain of moment. Then, if you understand deeply a human being based on the truth, transparency, it doesn't mean that it makes,

[33:32]

it makes human beings tainted. The truth of mutual transparency makes human beings, you know, alive, vividly. How to accept, how to accept your life in the domain of moment after moment, and how to manifest yourself in other words, wherever you fall down, rolling, you know, tomorrow maybe, today I practice Zazen, you know, very hard, without eating and sleeping, then I am expecting some great events, so-called enlightenment. Maybe, maybe, maybe so, maybe not. Nobody knows what will happen.

[34:34]

Then, if something, if there will be nothing to nothing to expect tomorrow morning, or maybe I have, I will have to fall into the despair, or whatever happens, you know, tomorrow morning, I can get, I will be able to get enlightenment, or I will not be able, I will not. In the domain of enlightenment tomorrow morning, all I have to do will be to settle, to manifest myself with whole heartiness, free. If nothing will happen,

[35:37]

nothing will happen tomorrow morning, all I have to do will be to manifest myself fully. Then, as mentioned before, wherever, toward what direction, in what direction you go, toward the enlightenment or not enlightenment, toward the enlightenment or toward the delusion, whatever happens, that's all right. The important point is, this self, a self based on, based on the truth of kindness, completely speaking, Zen, Zen, based on the whole being, the whole being in function of human life, manifests itself fully

[36:40]

with whole heartiness. This is Zenki. This is Todak-san. When you manifest, when you find yourself that you manifest fully, yourself, in the domain of moment after moment, it says, it is called Todak, emancipation, it is freedom. Also this self, this self has a close relationship with all sentient beings. This is Genjo. Genjo Koan, Dogen-sen says Genjo Koan. Genjo means manifestation, full manifestation of human life. So in the domain of moment after moment, you have to get the full manifestation of human life.

[37:43]

This is Genjo. Genjo is, Genjo, Genjo is the state of human life, human life who, who, who purifies himself, purifies himself, who makes his mind imperturbable, imperturbable, in the domain of moment after moment. In which direction you roll, you roll down, you roll down, toward the zeroism, toward the enlightenment, toward the sadness, toward the pleasure, you have to always make your mind

[38:44]

imperturbable, purified, purified. This is Genjo. So in the domain of Genjo, in the domain of the full manifestation of human life, has great relationship with all sentient beings. Indeed. So, Buddhism says, in Buddhism, the faith is purification, purification. Faith is purification and clarification, clarification. It means the religious

[39:47]

of faith, particularly in Buddhism. You have to manifest yourself on the basis of the whole being in front of your life. Then look at yourself. Then look at yourself. This is, I think, these two, two thoughts. Mujo, transiency, and to a teacher, some part, the empty, independence. These make Zen Buddhism, the thought of Zen Buddhism, as power. So through the, that time,

[40:48]

that time our practice is big, but through the practice of Zen, we have to understand what human being, this is comprehension. And then you have to, you have to feel, you have to feel, you have to find yourself in front of it. This is Zen. This is Shin, faith. This is

[41:50]

Zen. Comprehension in Lotus Sutra, particularly 4, Chapter 4, the Sakyong Rinpoche explained the important thing, faith, faith and comprehension, faith and comprehension. This is Zen Buddhism. This is Buddhism in general. Buddhism in general is, I think, you comprehend all I tell you, right? You have question? How does the Maitreya Sambhogapada relate to the period of transience? You mentioned the Maitreya Sambhogapada,

[42:50]

but you didn't mention how it related to transience. Whether it was complementary or whether it was the same thing, I don't understand the relationship between the two. Briefly speaking, Pratyekabuddha Sambhogapada described the big world, the universe. Universe, where everything has close relation with each other. This is Pratyekabuddha Sambhogapada. The wujo is completely carved. In other words, the system, the carve, the function of your head, wujo. Okay?

[43:57]

I think in Buddhism, comprehension is very important, too. As well as the thing in front of it, the faith. Because human being possess a head, you can't escape from your head. So, please take care of your head. We consider this attention. This is very important. Buddhism is not the human life which you create a new type of human life by believing in something, some answer. In other words,

[45:14]

Buddhism is not Buddhism doesn't make human life. Human being create his own new life through being frustrated absolutely before the in, before the absolute. Do you understand this? It's impossible. It's very difficult to be frustrated yourself. In front of the existence of the absolute without thinking of it, through your head. You say, what is the absolute? You ask always, where is the absolute? Where is God? Where is Buddha? It's pretty difficult.

[46:19]

If you don't have a head, it's very easy to believe in the absolute. As if your head is some box in which you can't put anything, dirty things or beautiful things into it. You can put everything into it. But as long as you have your head, you can't accept it. It's pretty difficult to accept everything, dirty or pure things. If I give you beautiful things to you, you are very happy to accept it. If you give dirty things to you, you say, oh, I don't want. Even at the Zen, if you feel pain so much, I don't want anymore. I don't want to practice Zazen anymore. You practice

[47:31]

Zazen, you know. The more you practice Zazen, the more you can't find anything at all. You say, oh, I don't want to practice Zazen anymore. Because you have your head. That's what Could you explain more how it is that we manifest ourselves when we have awareness? Q. You say that we should manifest the full function of our being on the stage of here

[48:34]

and now, we should manifest it, and if we're not on the stage of here and now, do you mean that our being is not manifested? A. The full function of your life exists completely before you think so, this is your life actually. Your life exists already before you think so, I am existing, of course, Descartes, he said, thinking therefore I exist, this is pretty good, this is pretty good, but unfortunately

[49:41]

he tried to establish some system of this truth about himself, some conception of himself, I am thinking therefore I exist, and Descartes finds himself, I am thinking therefore I exist, that's enough, that's enough, but unfortunately he tried to make a will to create something more, through his head, that's enough, [...] that's

[50:46]

enough, that's enough. Q. I have been reading a lot of existentialism today, everything you've said seems to sound like existentialism to me, except maybe not so much based on the interdependence, but everything you've said about, I know this is just because I've been reading it, but it's amazing, but everything you've said about freedom, and living in the here and now and the present, and you know that the future and the past, you can't control those, and even if there's no real you, there's no self, there's just the choices of what's happening in my here and now, and when I've asked people who know about Buddhism about this, they always

[52:19]

say no, but they don't really have it, the existential thought, there's some big thing missing, what's missing? A. Existentialism is very close to the Buddhist thought, but I think existentialism tries to understand the human being in terms of reality, it's pretty good. I think one of the ways to comprehend the human being is to ask the human being in reality, but the human life is not just only comprehension of the human being, the human life is how

[53:29]

it excels, manifests itself in daily life, and we think probably this is Buddhism, that's why the faith and comprehension. Did you find there are any practical aspects in the principle of existentialism? A little bit, yeah, not so much on him, it isn't spelled out as much, but the direction is towards seeing your situation, understanding it, comprehending it, and then going on,

[54:31]

and I would assume that from the comprehending it, the understanding it would come less chaos, more imperturbability, but they don't talk about imperturbability, but more acceptance of what's happening. It's the interdependence that I guess I don't understand a lot, and I don't see that reflected in it, or I don't see the reflection of that in existentialism. When he asked the first question about the impermanence of interdependence, you can see those are very different types of things. The impermanence holding in on the immediate situation being impermanent, and interdependence opening the way up again, and interdependent with everything else.

[55:34]

That notion of interdependence, it's there in existentialism, but it's different. I'm not sure, I don't think I understand. The important point is how to get it, how to get it, how to reach it. Of course, not only in existentialism, but also the Chinese Confucius explained about the great Dao. Of course, they explained how great Dao is. Dao is not one of the isms or principles. Dao is completely life itself. The important point is how to reach, not how to reach, how to find, how to find yourself,

[56:40]

how to find it. This is self-realization, how to yourself, how to be aware of yourself. This is self-realization. Self-realization is how to settle yourself. On yourself, in the realm of your daily life, moment after moment, based on the transient, impermanent world, interdependence. Not easy, not easy. No principles. So you're saying existentialism explains things, but doesn't tell you what to do, where to go. What to do is right. You know, we can think many things with or through your head.

[57:41]

The past and the future. Even at the then, you do the then now. In the domain of this present, you can think many things through your head. Past and present, future. Also, your head is working in the past and future. And you are like a force of who has your head. Completely exist in the domain of the then. From this point, your past and future, whatever you think, your past and future, all things which is happening, going on in your head, concerning the matter in past or in future,

[58:47]

are completely absorbed into this present. This is very important. But most people are tossed by hanging around your head. Oh, that's fine. Tomorrow I get enlightened. I hope so, yes. I have to do my best to cut that thing tonight. That thing is not real, that thing. Expectation is something which is created through your head. Of course, your head is settled in itself. Within your line of force. That's why you have to take care of your head. But it's not all what you have to do. You have to. Now, you yourself, including your head to your line,

[59:56]

settles yourself on the self right now. This is very important. It's not the education principle or anything like that. Of course, existentialism is very close, and we are interested in existentialism. But I think there is something, you know, there is something which you want to expect more and follow. In other words, there is some limitation of the age.

[61:06]

Based on the awareness of the understanding of here and now, how do we make plans? How do we make plans for the future? How do we understand how to act in the future? How do we make plans for the future? You people in public, are you crying? Sometimes it's impossible to live without it.

[62:25]

You think it's necessary to make plans for life? Or not? Yes. Well, what I think about it is not so important. I do it. Not according to your ideas. According to examples. I heard you mention once about preparing tomorrow's room, not because... So, anyway, this is today. Tomorrow. From one to three.

[63:37]

Of course, plan is something which is created by your head. But the important point, don't miss this. Even you create the sun, cloud, anything else by your head, through your head. Your head is always based on your life force. So, that's why even the plan is very important for you. So, if you make a plan that one then, the plan itself is not so important for us. The important point is within this plan, within this plan, as long as you have a head based on your life force,

[64:45]

how to settle, how to find yourself with kohai. How to find yourself to make it possible within this plan. The important point is not how to find, what do you find, what kind of result you find. It's not important. Of course, we have to do, we have to do our best. The important point is, don't, you are not forced by the result. What, whatever comes, whatever it is. I've mentioned before, if you make a plan in such a way, within this, in the domain of this plan, how to accept your life,

[65:55]

moment after moment. In other words, how to, how to make, how to make yourself, in the domain of this plan. That's all. This is our plan. Then, even though, as soon as, as soon as when you, when you get, when you get here, you will find lots of good result in your experience. So what? Then you have to, your life is always going on, like that. So, next moment you have to do your best again. So, basically, this is our plan.

[66:58]

So, our plan is very important. Plan itself is not important. In other words, don't, don't be swayed away, don't be, don't be tossed by plans. The way I understand it, it doesn't make any difference what I think, what I found. That's not important. What's important is, because myself is settled upon itself anyway. Myself is settled upon itself anyway. Although I, I'll do my best to concern myself more with this settlement than what I'm thinking. But I'll have faith, faith, that it'll change anyhow. You know, you can't,

[68:00]

it ain't very possible to settle yourself on yourself without relationship with anything else. But it also, like I can't be exactly me now. I wouldn't be me without you, like that. I wouldn't be exactly me without, without you in front of me, or sitting in this room, like that. Like, that's interdependency, right? In other words, everything around me is important, is just as important as I am, like that. It's not, it's not all that you have to spend in life, your life. You know, you know, your life itself is a life before it

[69:02]

passed through your head, like this, on this fist, this life force. Yes? It seems to me that like the reason Westerners, their heads are so separated from their bodies is because, you know, our environment is conducive to that. So what we have to do is create some kind of awareness of that, and try to keep that at all times, and to create some kind of environmental environment which will put it back together, and try to stay in that environment again. Try to, what? Well, to stay in that type of environment. Ah,

[70:04]

you know, I have to, you know, another day, I would like to, you know, how to understand the history, or the culture, or human history, or human culture, in terms of Buddhism. This is, I can't explain it tonight, it would take a long time, a long time to explain. As I mentioned before a little bit, you know,

[71:06]

in terms of the way of Western thinking, you know, it puts the stress on becoming the self, becoming the self, in front of something. You become the self, you become the self, in front of something, in front of the object. But this, what you become the self in front of the object, is in a sense to just deny, to deny yourself. In Buddhism, it's not the self who is, merely denied. In Buddhism, it is the self

[72:12]

who wants to deny the self, and also, and in place of it, this is the self. So, according to the way of Western thinking, you know, you always come in front of something, and create something, denying the self. Now,

[73:15]

I want you to sit here. Hmm? Hmm?

[74:29]

Hmm? Hmm? I think according to the way of Western thinking, you conform to yourself, you're isolated, isolated, completely isolated. In other words, to create yourself, to create the self itself. Hmm? Because that self is

[76:17]

something created by the human head, human ear. If you think something through the head, you know, even though you try to become yourself, as you are, it is just a deny, denying the self. That's all. So, the more you try to do your best, the more you're completely isolated. Hmm? Because the... your head controls your life for itself. It's sort of like our head, with our head, we create some kind of technocracy,

[77:20]

technology which, like cars, which we ride in, which after a while, you know, our backbone gets very weak, because we're always riding on the front. Whereas, if we were alienated from nature, if we were closer to nature, we wouldn't have to be worrisome about getting our backbones straight. We'd be very happy. But, the energy is cut off from the head and the body. Ahem. So, what do you do? Laughter Ah, you speak with a light voice,

[78:26]

what about... It seems like it's almost perfect. Hmm? Seems like what? Is it... I... What is it? It's hard for me to visualise what you're saying. Is it just what I am, or is it being a lot of you? Hmm. No concessions. Laughter No concessions to explain it. Laughter When you are here, light... light comes. Hmm. If you explain about the light force, the light force is

[79:28]

the self who manifests himself on the self, on the self, and in place, in everything. This is light force. Light force. So you see, you see me, see me, you know, I don't know what it... how... how do you feel from my... from my existence, you know. Laughter So I said, thank you. Laughter And regardless of the idea, or idea whether you said fine, whether I said thank you, my life is my life. Laughter My life is going on, and my life... I have to find my life

[80:29]

myself. It's like my thing, my Bible. Everyone has their own. You want to see one? Here. Anyway, I have to find myself, regardless of the... some idea, fine, thank you, or misery, or... As long as you are... I am a human being, and you are a human being, maybe something... something will wave your... wave your head, like a flag. That's all right. That's a usual situation. But the important point is how long... how long you wait. Is that the standard of lifestyle? Hmm? Hmm? Even when you try to think,

[81:51]

you will find what life also is. Hmm? [...]

[82:56]

Hmm? Hmm? It's like cutting off the life force. Hmm? When you feel pain, you should accept the pain. Why do you feel pain? Before you feel pain, you accept already your life is alive. Your life is alive and you feel pain. Otherwise you cannot feel pain. Hmm? Hmm? Hmm?

[84:03]

But is this so, and if it is so, then can disciples, as we will admit, more than resolve, can explain why, how, is more important than to be confident, to be... Going with these two thoughts, the truth of confidence and belief in the dependent. Go like that, yeah. You know, even though you don't understand that human beings exist, everybody exists in that way, based on the truth of confidence and belief in the dependent.

[85:29]

You know, in terms of the self, you have to see yourself deeply. You have to be aware of who you are. Understand your movement and movement. This is fun. How to make yourself in some way. And it's not egotism. It's not a principle of egotism. Be aware of yourself. All you have to do is to make yourself in total. To do something, the male, the self, regardless of the other, others, have to do right now.

[86:33]

You have to make yourself in total right now. But according to the truth of dependence, this energy has to embrace everything. That's why this self should take care of this self, based on movement. Movement. So what's not to bother us? Circumstances, what's not to bother the others? So we chant the sutras with all sentient beings. This light is very important. Even a cup of tea, you drink a cup of tea.

[87:42]

And it supports your life by the practice of drinking a cup of tea. How many things? How many things? How many things have existed around? Around or even in tea? It may be tea leaves. And even on slight tea leaves has very deep relationship with all sentient beings. That's why we have to take care of even a cup of tea. We have to take care of the occasion when you drink a cup of tea. At that time, not only understanding yourself,

[88:57]

but also understanding the totality of the universe, the world, including yourself. This is self-realization. Self-realization. Ji means self, only self. Self of itself. This is Ji. This is karma. To be aware. To be aware of self as you are. This is karma. Self-realization is not to stick to yourself. To be aware of yourself and to value of the universe, all sentient beings.

[90:03]

Otherwise, your understanding is not complete. Self-realization. Even this piece of chalk. This piece of chalk exists as it is. Completely isolated. Regardless of the idea of blackboard, or yourself, or teachers, or everything. This piece of chalk exists as it is. Then, nevertheless, you have a close relationship with the blackboard. You, with these letters, and through these letters you understand something.

[91:10]

So, even in the domain of the piece of chalk, we have great relationship. That's why we have to take care of even one piece of chalk. We consider it a postage. This is how we treat any chalk.

[91:40]

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