The other day I said that we as a human being need wisdom at any cost. Wisdom means to understand the infinite world, the infinite world, the infinity, infinity. Today someone came to see me and asked how can I recognize the infinite world, the infinite world. I think it is very important thing. The Buddha says that if you have perfect knowledge then you have no greed.

[01:03]

You always examine yourself that you do not let yourself be in error. Thereby then from wisdom subjectivity and objectivity you can get release, you can get release. Tonight anyway I would like to consider more about infinite world, infinite world. As Buddha says if you don't have greed, if you don't have any greed and examine yourself that you do not let yourself be in error.

[02:09]

Thereby then from wisdom subjectivity and objectivity you can get release, you can get release. The question is from wisdom subjectivity and objectivity you can get release. This is questions. This is problems, very important problems that we have to consider again and again. I think you, a few minutes ago you chanted Paniparamita Sutra. In Paniparamita Sutra there is nothing to catch, to see, to get.

[03:21]

Even enlightenment, even Buddha, even sense of all, open of six sense or even objectivity, no objectivity, no subjectivity. Everything nothing, nothing, everything exist in nothing. While in Japan, some, then master says, A old man always come to listen, come to listen my, to his lecture.

[04:23]

One day he said to the then master, he said, his wife, his wife said, Honey, please stop going to listen the lectures delivered by the then master. Because the more you go to listen the then master's lecture, you have been getting stubborn. You have been having, becoming stubborn. Do you know that? Now if you, if you want to go to listen the lecture delivered by then master more,

[05:37]

If you want to continue to listen the lectures, She said, I cannot, I cannot live up to you, to your stubborn. I cannot find, I cannot follow your, follow you. Then she said to him, please stop going to the, listen the lectures. Because after listening lecture and return to his home, He had, he had some knowledge, you know, given by the then master. So he thought, he thought of himself, he had very good ideas, very good knowledge,

[06:41]

That he has never, never heard. So this idea is, this principle, this knowledge is very good news for him. So from this point, from this point which he had, which he had had, A new knowledge through the lectures. He always criticized her wife. You don't this, you don't that. But she doesn't, she didn't like, she didn't like listening, you know. She didn't like criticizing. You know, I think the, from his knowledge, From his knowledge given by then master, then master's lecture,

[07:48]

He always see something, see something, and criticize. Her, his wife, his daughters and son. And he never reflect upon himself. He never reflect, he never reflect upon himself. In Zen technical word, Eko Hinsho in Japanese, Eko Hinsho means to turn, to turn the light inwards on oneself. This is Eko Hinsho. Eko means to turn, to turn from one to another, to another. To turn something, to turn something from one to another.

[08:52]

Hinsho means to turn the light, to turn the light. To turn the light to, from one to another. So Eko Hinsho means to turn the light inwards on oneself. In other words, watch your step. Watch your step. Look at your step always. So I think it is pretty good experience to listen to the Buddha's teaching. But the, if you, unless, but unless you reflect upon yourself, such experience of listening the lecture is useless.

[09:54]

It is, in a sense, it is alright to criticize him, but also, but it is more important, more important to reflect upon himself, yourself. In other words, it is more important to turn the light inwards on yourself. So from the, to this extent, I think subject, subjectivity, they exist within the objectivity. But mostly we always, what you criticize someone, another, means the question is within the objectivity, not subjectivity. You don't like to look at, you don't like to look at yourself reflected on the mirror. You know, you sit in meditation.

[11:04]

I think all of you try to strive for practicing meditation, keeping the posture. As the instructor said to you, then you straighten your back and head, open your eyes, neither wide nor narrow. Your eyes cast down a certain point on the floor. But you didn't know what kind of position you had, you keep. I think you, you think yourself, you yourself think, my posture is pretty good, you know, my back straight.

[12:07]

But when I see your posture, you know, each has a different, different posture. Nobody keeps straight back. Very different, very, I found, I noticed that there are very varieties, varieties of the posture which you have kept. But you yourself, from your viewpoint, you think, oh, my posture is pretty good, you know. You didn't know that. You don't know yourself. Somebody is like this, somebody is like this, somebody is like this, somebody is like this, you know. Nobody knows, nobody knows himself, what is going on, you know, what is going on.

[13:15]

This is my good point. Then sometimes I said to, to, to someone, someone, please look at your posture, you know, reflect it on your, on the mirror. I think this is pretty good, you know. Try to correct your posture, you know, looking at the mirror, you know. You can find something, you can find something good or something bad. So, I think it is all right to have confidence, to have confidence with your zazen, with your posture of your zazen. This is my, this is right posture.

[14:18]

This is pretty good. But at the same time, it is more important to reflect upon yourself. Are you sure? Please ask yourself, are you sure? For this, you have to look at yourself, reflect it on the mirror. So, from this point, the, the moment when you look at the, look at yourself, reflect it on the mirror. The objectivity, objectivity as the you, which, who was, who is reflected on the mirror, is completely identical with yourself.

[15:19]

It is pretty difficult to point out which is, which is you, which is subjectivity, which is subject, which is object. The you, which is, which is, who is, who is reflected on the mirror is completely the same as you. Who is looking at the you, reflected on the mirror. So, from this point, there is no objectivity, no subject. Then, we said this is echo hinsho, turn the light. Turn the light inwards on oneself. The, one of, a mind, a friend of mine, always criticized someone.

[16:35]

One day, I said to him, I gave, I tried to give a piece of advice to him. Day after day, he spoke ill of someone, but he is, he is very good Zen priest. Then, one day, I said, you always speaking spoke, you have, you have spoken of, spoken ill of someone, always. Day after day. But, how about you? How about you? He said, oh, yes, you know, the, he always criticized someone's fault, fault.

[17:48]

So, how about, I said, how about your fault, your fault, what you possess? He said, oh, my fault, my fault is spoken by someone. My fault is spoken by someone. It's not necessary speak of it, or speak of it. Speak of my fault, by myself. He said, oh, my fault is someone, my fault is spoken by someone in some place. So, I don't care, he said. This is pretty good, isn't it? So, you don't, you don't, you don't speak, you don't speak ill of others. I think if you, if you spoke ill of others, someone, you think, you think you are proud of yourself,

[18:55]

because you have some bad fault, bad fault, weakness. I have, I don't have such a bad fault. You, you, it means, what you, what you speak ill of others means what you are, what you are trying to be proud of yourself. But the reality, the fact is completely opposite. Because the moment when you try to speak ill, speak ill of others, the others is trying to speak ill of yourself. You think nobody, nobody speak ill of myself, but it's, it's wrong, it's wrong. If you, if you try, if you speak ill of others, it is sure that there is someone who speak ill, ill of yourself.

[20:02]

So there is no subject, you know, or what you speak, what you criticize others means, means what you criticize yourself. There is no objective, no subjective. In, in Pandiparamita Sutra, Sutra, Pandiparamita Heart Sutra tried to teach us the principle of sunyata, everything is emptiness. Everything is emptiness. Everything exists on the basis of emptiness, nothingness, sunyata. Uh, from the viewpoint of sunyata, there is no subjectivity, no objectivity.

[21:15]

Within the no objectivity and no subjectivity, you have to recognize, you have to recognize infinite world, infinite world. What infinite world is? You have to recognize everything which exists in the world of infinity. Uh, but in common sense, it is pretty difficult to understand everything is emptiness because there are many things, many phases of human life, many phases of human life. Man and woman, uh, wise and poor, wise and, uh, poor and wealth,

[22:20]

uh, good and bad, beauty and misery. There are many types in this world, many types of all sentient beings in this world. So from, from the common sense, it is pretty difficult to understand everything is emptiness. Uh, but in, uh, modern physics, uh, from the viewpoint of modern physics, you can understand the everything is emptiness, everything is emptiness. In other words, there is nothing, there is nothing to stick to it. Cling to it. Uh, you know, uh, candle, if you set the fire to the candle,

[23:26]

I think the candle is getting melt by fire, heat. Uh, the, by, uh, capillary action, capillary action, the, uh, fire, uh, make the liquid melt the candle, uh, stick in, uh, absorb to the wick of candle, you know.

[24:33]

Then, uh, the candle consists, candle is composed by combination of, uh, carbon and, uh, hydrology. Uh, if you try to, uh, keep the burning candle, uh, burning a candle completely disappear before you, then you think candle disappear, there is no candle. But by a certain experiment of physics, for instance, if you, uh, if you, uh, put the, uh, hydrology, oxygen on airtight bottle,

[25:49]

and, uh, put the candle, burning candle inside, on inside of the bottle, airtight bottle, and you try to test, you try to test to see if the, uh, uh, if the, the candle, uh, without burning, without burning, the candle, the weight of, mass of candle, uh, no, excuse me, uh, try to test, uh, if, uh, which, uh, which of two, uh, which of, uh, which of, uh, which of two,

[27:07]

two means the candle, burning candle, and the candle after burning, after disappearing, uh, weight on the scale. So that's why I said, uh, you try to put the oxygen on airtight bottle, and put, uh, put the burning candle inside, on the inside of the bottle. And the after, and try to keep the balance, you know, the moment when you put the, put the bottle on the scale. You try to keep the balance, uh, now after burning completely, burning candle completely, after finishing, burning,

[28:22]

the weight is completely the same, weight is completely the same. Uh, this is not my ideas, this is the idea of physics, through the experiment. So, of course, of course, you know, the, uh, by combination, by combination of the hydrogen and the oxygen, which is, uh, which, which exists in the air, it makes fire, it makes fire. The fire, uh, make candle, uh, make the, what heated, uh, carbon, radiate light, light.

[29:36]

By burning, setting, setting, by setting the fire to the candle, I think completely the carbon and oxygen are completely separate from each other. So, from this point, the candle, the candle try to change many affairs, many figures, many figures, regarded as oxygen and carbon, or hydrogen, or liquid. For instance, you know, there are, you will find, you will find there are many colors, you know, white, black, red, yellow, blue. You think they are very different colors, I think this is right.

[30:45]

But, strictly speaking, there is no different colors, you know, all the same. After burning candle, the weight is same. Before burning candle, weight is same. But, by experiment of setting fire to the candle, I think the hydrogen, the elements, elements completely separate, analyzed, as carbon and oxygen set themselves. Of course, you recognize there are many different types, many different types of candle, regarded as oxygen and hydrogen.

[31:52]

But, through the experiment of physics, the weight is same, before and after. From this point, you know, from this point, the same is to be said to the human life. Strictly speaking, the human, all sentient beings, everything exists on the basis of emptiness, nothingness, a principle of nothingness. Nothingness lets the human be everything, revealed, revealed as one of phenomena, as a red color, regarded as a red color, and white color, black color, black and yellow, blue, eleven categories, or male white man, or, you know, Yvonne Lange, Jack Wills.

[33:03]

But, strictly speaking, I don't care, I don't care eleven categories, I don't care the position of Zen priest. Because, Zen priest or eleven categories completely exist on the basis of emptiness, nothingness. But, the question is, we cannot live, we cannot live without phenomena, without phenomena, without the manifestation regarded as one of phenomena, as eleven categories, as the position of Zen priest. I cannot live, if I ignore, if I ignore the position of Zen priest, if I ignore the position in the Zen center, I cannot live, I can't live. There is nothing, nothing but the death, that's all.

[34:09]

So, the question is, the human being cannot live, cannot live, without, without the phenomena, without the various figures regarded as one of phenomena, eleven categories, position of priest, male white man, or Claude D'Alembert, and such and such. Now, on the other hand, on the other hand, the question is, everything is emptiness, everything is emptiness. Then, within this world, within this world, how should you, how should you behave, how should you live? How should you live, how you should live, how you should behave is the attitude of human life, which you must, you must reveal, reveal, moment after moment.

[35:28]

In the, in the sutra, there is very interesting stories. The very, a person who, who was, died in killing person, killing one thousand, one hundred, one hundred persons, lived, in India, while Shakyamuni Buddha lived, was alive. When I, when he tried to kill the, the one, the person of one hundred, one hundred,

[36:57]

lives, when he tried to, tried to kill the last one, last person, it was Shakyamuni Buddha. He tried to kill, he tried to, took, he tried to, tried to take a head, one step forward, and tried to kill, and tried to kill Shakyamuni Buddha. Every time when he tried to take one step forward, the Buddha, taken, Buddha took one step backward,

[38:01]

and spoke of some aspect of teaching, Buddha's teaching, and the next moment he tried to take one step forward, Shakyamuni Buddha took one step backward, and he tried to, tried to teach the Buddha's teaching. Then, at last, he was aware, aware of himself, the self, what is right, what is good, what is good, what is bad. Then he wished to become the disciple of Buddha, Buddha. Then one day, he tried to walk on the street to beg, begging, you know, in begging, in order to get the food.

[39:13]

He found a pregnant woman who was very, get troubles. At that time, there was some superstition, superstition, superstition. The, by the players, by, if, if a man find a person who has never do bad behavior before, and make the pregnant, pregnant woman, you know, and he will, he, he would give some play, some play to pregnant woman

[40:26]

who was about to get difficulties. This, she, she could, she could release from troubles, pain. Then, at that time, this pregnant lady found this man, priest, and she asked him, please help me, please help me. So he was completely upset, because he used to kill, he used to try to kill the one hundred person. Then he returned to the Buddha's, returned to his temple, where the Buddha lived, and asked Buddha, what shall I do?

[41:31]

Buddha says, go there, right now, immediately, and says, and you said, you must say, I have never do bad behavior, and play, give play, some play to him, to her. And he said, he said, he, he could, he went to the pregnant lady, and said the same way. I think this is very important, this is important. I think, as mentioned before, I cannot live, I cannot live completely without, without the,

[42:40]

the, without various figures, various figures, various affairs of human being regarded as the one of phenomena, leavened category, man and woman, the position of priest. On the other hand, the emptiness is, everything is, exists on the basis of emptiness. Then how should I do? How should I do? I cannot ignore the, my figure, my own figure, regarded as leavened category, regarded as Zen priest. From this point, I cannot say anything to you.

[43:45]

I cannot tell you, I cannot tell you any aspect of Buddha's teaching. Anyway, I have to, I have to give some, some, some aspect of Buddha's teaching, because I, I will, I have the position of Zen priest, I am Zen priest. I have some position in Zen center, as a priest. So I have to, but strictly speaking, I am, I am not enough, I am not enough good, not enough, you know, personality to have, to give the Buddha's teaching to you. But strictly speaking, if, as long as my existence is based on the emptiness, the law of emptiness, I have to do something, you know, right now.

[44:58]

So I have to speak, you know, I have to tell some Buddha's teaching. Then when reflect, when he reflect the, he, this bad person, bad priest, reflect upon his past life, he couldn't, he couldn't, he couldn't say, he couldn't say, I have never do, I have never done bad behavior. But if everything is according to the law of, principle of emptiness, as long as human being exists on the basis of emptiness, he has to do something, he has to express something. So that's why Buddha says, go ahead, and you must say, I have never done before bad behavior.

[46:13]

This is very important point. This is very important point. If you stick to, if you stick to yourself, if I stick to myself, regard it as kathagiri, regard it as the dead priest, I can't do nothing, I can't do nothing. It means, it is still dualism, dualism. It is, it means to stick, to cling to the, some aspect, some aspect of dualistic world. But, you know, the whole existence of myself doesn't exist in such a way.

[47:26]

The whole existence of myself exists completely on the basis of emptiness. In other words, my life force is try, my life force is always try to reveal, try to let the flower of my life force bloom. Then, as Buddha says, if you have perfect knowledge, then you have no greed. If you have small greed, even for a moment, I am kathagiri, I am priest, so I can't do nothing. Then, you cannot get the perfect wisdom, you cannot understand infinite world.

[48:38]

As long as everything exists in the infinite world, it is really natural, it is really natural that there are various types of human beings, suffering or pleasures, man and woman. Various types of troubles. Now, all the troubles, whatever they are, troubles exist on the basis of emptiness. And they come, they come from the infinite world, without clinging to them, even for a moment. From this point, it is not necessary to become sad, to become pleasure.

[49:53]

The pleasure and suffering and sad looks like red, various different kinds of colors, red and white, the colors are the same, basically. Even though after finishing, finishing burning, even though candle, candle burning, candle finish burning completely, even though the elements, as oxygen and carbon, are separate from each other, from candle, there is no difference between the two. Then, but, if you confront some difficulties, you want to try to cry, because it is, you think it is unexpected event, which happened around you.

[51:34]

You think, I don't like the troubles, I don't like the suffering, I don't like sadness. But if everything is, everything comes from infinite world, it is really natural, natural that there are many kinds of types, many kinds of colors, many kinds of, many affairs of human being, human life. That's all right. Are troubles all right? Pleasures all right? It is not necessary to be proud of yourself when you, when you become happy. When you become poor, it is not necessary to discourage.

[52:38]

Poor is one of phenomenons, one of phenomenons, one of phenomenons which is revealed, which is expressed by emptiness, nothingness. True. Then, but it doesn't mean to ignore, it doesn't mean ignore the troubles which you have now, which you have confronted. Because you cannot live without, without troubles which you confronted, as regarded as one of phenomenons. That's why Buddha says, you have to find what is cause, from where the troubles come.

[53:55]

You have to take care of troubles, you have to take care of any kind of, any kind of affairs of human life. Then, the important point is, on the stage of right now, right here, what should you do, what you should do, what you should behave. As if the Buddha tell, Buddha tells to a bad priest who tried to kill the 100 persons, you must tell, you must tell to ladies, I have never done before bad behavior. It means you have to stand firmly on the earth, right now, right here, intersections, intersection, intersection, at the intersection of time and space.

[55:09]

You have to walk firmly, step by step, intersection of time and space to intersection of time and space, right now, right now, right now. Without, without greed, without greed, this is perfect knowledge, this is wisdom. Then, Buddha says, if you have perfect knowledge, then you have no greed. Always examine yourself, so you cannot ignore the various phases of human life, as trouble, sadness, pleasure. Whatever happens, you have to examine yourself, that you do not let yourself be in error as much as possible, okay, as much as possible, not completely, as much as possible.

[56:26]

Without falling down to the earth, you have to keep your stick, your stick on the earth firmly. You have to watch carefully, you have to watch the stick, standing stick. So, as, so that, so that you, you may not let it fall, fall down, fall, fall down to, to the earth. Always examine yourself, that you do not let yourself be in error. Thereby, then from within subjectivity and objectivity, you can get release, you can get release. The best way is zazen, the best way is zazen.

[57:32]

At least during sitting meditation, you can release from within the subjectivity and objectivity. Do you have a question? Yes.

[58:55]

The other day, I asked Roshis, Roshis, what should, what should I do? When someone, someone asked me to teach the Japanese culture at the state college, so I asked him what I should do. Because I am not enough, you know. I haven't, I have, I haven't enough capability to teach, you know, Japanese, you know, Japanese culture. So he said, oh, there is, there is nothing to be complete, completeness, you know. Nobody, nobody has completeness. You know, I think he is right, you know. There is the full element, the full, where is, you should, you should consider,

[60:00]

where is full element of completeness? Where is full element of completeness? Where is hard practice, where is loose practice? Lazy practice. I think, strictly speaking, there is no ideas, regarded as completeness, incompleteness. Nevertheless, beyond the idea of completeness and incompleteness, there should be the full element of completeness. Where is it? Where is it? It is, it is, there is nothing by doing something, doing, doing.

[61:05]

There is nothing but standing, you know, firmly on the earth, right now, right here. This is full element, completeness, beyond the idea of incompleteness there is completeness. I think human being exists in such a way, that this full element of completeness is at the intersection of time and space. This is real self. This is self, which the Buddha teaches us. There is nobody who insists of himself, I am, I have enough capability to teach something.

[62:15]

But there is, there exists, you know, yourself, there exists you. Beyond the idea of, idea that I have, I haven't enough capability to teach you or not, teach. Or I have enough capability to teach. But this is, where is it? This is full element of completeness. This is wisdom. If you understand this, this is wisdom, wisdom. When you have this wisdom, you have no greed, no greed. Thereby then, as Buddha says, from within objectivity and subjectivity,

[63:30]

you can get release. In the domain of full element of completeness, you can get release, sure. Do you have any question? It's difficult to understand? Hai. Sometimes, you know, I think I, I think I have some understanding about something. And, say, say right now, I think I have some understanding. And then, and tomorrow or next week, I guess, I'll get to you. And, I'll, I'll think how, how is it that I don't, that I answered something before,

[64:33]

and now I just can't understand anything. Oh, I, I don't understand what, what you said. Sometimes, I feel like I have some understanding. About someone? About, say, about the lecture. Oh, oh, my lecture. Oh, oh, I see. Sometimes, I think I have some understanding. You know, and I'll feel okay about it. And then, uh, and tomorrow or another week, I'll get to you. Sure. And, uh, I'll just, uh, I'll ask what you think. And, I'll, I'll say now. I was, I was like before.

[65:34]

When I felt okay about it. And, I'll say, uh. Sure. Hmm. Uh, yes. Uh, Buddhism is something you can get, you can experience for yourself, by yourself. Not without, with intellectual understanding. Not with your brain, you know. You have to understand through the whole body and mind. Uh, but the, usually, the man is apt to understand something with intellectual faculties.

[66:46]

And then, he, he take it into his head that this understanding is, uh, right. But, uh. You know, for instance. The mountain, Fuji Mountain, Mount Fuji in Japan. This is very beautiful, you know. Our friend of mine said, uh, one day to me, uh. The beauty is something, uh, that you have to look at it from far directions. Far directions.

[67:49]

For instance, the mountain, Mount Fuji is beautiful. So, you look at the Mount Fuji, oh, that's beautiful. But, the, you don't like to climb the mountain, Mount Fuji. Because, if you climb the Mount Fuji, you have to, very hard experience. You have to experience. You know, in Japan, uh, there are many people who, uh, admire Dogen Zen masters. Dogen Zen's thoughts. Then, the people said, Dogen Zen, uh, the religion's thought is very wonderful, very nice. I like it, I love it. Uh, how about you practice it?

[68:55]

Oh, I don't have enough time to practice Dogen's practice. This is, uh, our understanding in common sense, you know. We always understand in such a way. But, anyway, even though it is very difficult to climb up. You know, you have to climb up Mount Fuji. So, I think, uh, now, the moment you listen to someone's lectures, and you can't understand, oh, I'm alright, oh, I'm very happy. Next moment, oh, what's the matter with me? So, such understanding is like understanding of Mount Fuji, you know. Or, the scholars, Japanese scholars, I love, I love Dogen Zen.

[69:58]

Dogen Zen, Zen masters, I love Dogen Zen's thought. But, he never, if I ask him to practice, try to practice Zazen, I don't have enough time. One of my brothers who lives in Kyoto, I said, try to Zazen, you know, one day. He said, oh, I don't have enough time to practice Zazen, you know, because I am very busy. But, he said, the Zen school is pretty good, I love the Zen school. I love better, I love Zen school better than Shin school. How about to practice Zazen? But, he said, I don't have enough time. This is his understanding of Zen, Zen school, Zen Buddhism.

[71:03]

If you have such an understanding, you know, you always, next moment, oh, what's the matter with me? What I have to do? Even though, even though you are, you are upset, you are upset. You have to anyway, at any cost, stand, keep standing on earth. With your foot, with whole body and mind. Okay? Any other questions? Not only you, but also I am always, next moment, afternoon, after giving lectures,

[72:11]

oh, how awful I am. There is no completeness. Yeah. And, you had been worrying because you felt you hadn't, didn't have sufficient or complete knowledge to teach the subject. Yeah. Now, unconsciously, I compare, you know, myself. Are you sure to have enough capability to teach? Oh, I don't, I am not sure. I don't have enough, enough capability to teach.

[73:11]

And the other hand, oh, I want. Completeness, completeness are sneaking. The other hand, incompleteness sneaking. Sneaking. You turned around and looked at completeness in a totally different way, it seemed to me. And then you began, you said, completeness comes in, not in this comparative way. Yeah. But in the here and now of every moment. Yes, that's right. In this domain, this completeness, you have to take all responsibility, all responsibility for your actions. Okay? Even though everybody criticizes you, your lecture is not so good.

[74:17]

That's all right, you have to accept it. This is, this is in the domain of the completeness, full element of completeness. But this is a domain where there is no incompleteness. No, beyond the incompleteness, completeness. Okay? Okay? Because even the idea of completeness, incompleteness exists on the basis of nothingness. Everything is going on. Even though you try, you think, I get it. The moment you think, I get it. You think this is true. Then what should you do?

[75:27]

This is the important thing. Then you teach the course or not? There is still questions. How should you do? That's up to the State College. Why do you have to be difficult? Why do you have to be difficult? Why? What makes, why should you be difficult? Why should you be difficult? Or, I think the moment when you were born in this world as a man, this is difficult.

[76:28]

You can't escape from the man, the existence of man. You can't escape yourself. You got it as a man. Then you have to climb the mountain, Mount Fuji, you got it as a man who has your name. Don't you think so? You can't escape from this mountain. No reason. There is no reason to avoid. Why? There is no reason why. Because before the reason, before the reason why you ask me, you know, before you ask me why, the reason why, you already have some troubles, difficulties.

[77:35]

This is you, you know. This is Mount Fuji, you know. Don't you think so? Point is not, the point is not to avoid, you know. Avoid your existence, you know. Avoid from the Mount Fuji. Point is how to do, how to keep the attitude in daily life. In the process of climbing mountain, you got it as a man who has a certain name. When you look at yourself,

[78:42]

as if you look at the Mount Fuji, oh, that's beautiful, you know. I love Mount Fuji, I love Dogen Zen school, you know. You have to always think, I have to avoid difficulties. You have to always think of avoiding yourself. You have to always ask why. Why the human being is difficult. Don't you think? You don't understand? So wherever you are, that's okay. Anyway, you have to stand up here, you know. Mount Fuji exists already, you know.

[79:52]

Before you look at, you think, oh, it is beautiful. Whether or not it is beautiful, Mount Fuji exists. As long as Mount Fuji exists already, you have to climb up, even though it is difficult. This is, this is your existence. Then, already, before you ask me why, you have to already, in the mountains, in the mountain, you have already, you already start to climb, you know. Start climbing, you already start to take a step forward. If so, you have to continue to do, you have to stand up without falling down.

[81:01]

Of course, of course, as long as you have a mind, you have a mind, your mind is always looking at this way or that way, all directions. Beyond such a function of your mind, who is wanting to look at all directions, there is more important, more important things than such things. This is you. You find that you stand on nothing?

[82:16]

Huh? You know, when we, you know, if someone, when he reaches Mount Fuji, will he not find that he stands on nothing? Without finding, without, without finding nothing, when the, when someone reaches the top of the mountain, without anything, without finding anything, you have to continue. Climb higher. Please explain.

[83:31]

Please explain his expression. Beg your pardon? He can't hear you. When he reaches the summit of Mount Fuji, at that moment, will he realize, will he not realize that he has not really climbed anything or accomplished anything? Yes. You mean, when you reach the top of the mountain, there is nothing to recognize the accomplishment? You mean that?

[84:34]

Yes. Oh. I don't think so, you know, that what you reach at the top of the mountain is great glory, what you have done. You know? This is pretty good. But don't think, don't think, don't cling to the this is my goal, you know? This is my glory. The moment when you think this is my glory, you know, glory is dead things. It is already dead things. What I said, what I said glory is beyond, something beyond the idea of glory or not glory. At that time you can't accept smoothly or forwardly the reality,

[85:46]

the actual reality that you could, you could reach the top of the mountain regarded as glory. I think you'd better to become straightforward, to accept, to accept something, not to become stubborn, stubborn. When your mind is hard to accept, it is pretty difficult, it is pretty difficult to understand the life as it is.

[86:49]

Any other question? Thank you. Om Namo Buddhaya

[88:24]

Om Namo Buddhaya [...] I vow to save them. These irons are inexhaustible. I vow to put an end to them. The darkness are boundless. I vow to dance to them. The Buddha's way is unsurpassable. I vow to attain it. Om Namo Buddhaya Om Namo Buddhaya

[89:35]

...is weak, anemic, acidic blood. If it has foreign matter in it, then the child has two alternatives. First alternative is reject part of the blood. If it rejects the blood, then the mother starts having cravings. Because so, the mother has so much calcium in her body. She is giving blood to this child. All of a sudden this child, its own individual thinking says, I need more calcium right now. I have to have it. So it starts drawing calcium. It draws all the calcium out of her blood. So as a consequence, she starts depleting the calcium resources in her body. All the calcium from her bones, her teeth, start going back into her blood. Her calcium reserve is used up.

[90:39]

So she craves food with calcium in it. She needs it. She has to have it, because it's not there. The child says, I need iron. Takes all the iron out of her blood. If this blood composition isn't correct, then the child starts to balance on his own. The child starts saying, your balance is not acceptable. It's no good. I have to create my own balance in here. So it starts to make balance. Then it throws the mother completely off. If the mother is deficient in 3 or 4 different categories in her blood, then her eating when her pregnancy comes is completely chaotic. She doesn't know what to eat. She craves strange things on opposite ends of the spectrum. She's drawn to ice cream. She's drawn to meat. She's drawn to sour things like pickles. She's all trying to satisfy what this child is taking in.

[91:41]

Very simply. Because this child is already making his own decisions. That's the first alternative that the child has. The second one, if that's used up, like if there's just no reserve coming in, it has to accept this blood that's being presented to it. With some alteration. It makes some hormonal alteration. But it can't make it totally. In that case, then the quality of the child's cells are no longer determined by the child. In other words, this little free man here is aspiring to be man. He hasn't gotten to first base yet, but already he's struck out. He's completely eliminated because of his mother. His mother has eliminated his desire for freedom. He can't get what he needs, and so already he's been placed in an environment where it's absolutely impossible.

[92:43]

He either dies or he survives as a mutant. Because any time in the course of evolution that any organism is trying to evolve itself, and because of the environment surrounding it, it can't evolve in the direction that it wishes to, then it becomes mutated. Because the drive of evolution is the drive of freedom, more and more freedom. When this is inhibited because of the environment, this freedom, then mutation occurs. Because the natural flow of evolution hasn't taken place. So this child has become mutated, obviously. The next spiral that develops in a child is a spiral...

[93:50]

This spiral has already taken place, the development of the spinal column in the brain. The next spiral is a spiral that starts the 24th day, which is the spiral of a hundred years. The spirality construction of the heart is very evident if you look at a picture of a heart. The musculature of the heart is two direct spirals running in opposite directions. Very beautiful structure. Two spirals sitting like this. This starts 24 days after fertilization. Before there's any blood vessels or any blood for it to pump, it starts beating. You can take this tissue out and put it in a nutritive solution and it will live for months and months and months, beating. It will still be very strong. Very strong. This heart develops...

[94:50]

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