I became this, I have to show, I must, I make, I make every possible effort to show my new life, moment after moment, wherever I am. When I reflect upon myself, how, whatever bad image I have, I have to show my own new life, moment after moment. This is my life, the true meaning of my life, based on the principle of transiency and causation. As mentioned before, a pine tree must be a pine tree as it is, as its own new life, from seed to big tree. Even a small flower which blooms at the side of the road, we are not paying attention to it.

[01:08]

It always shows itself as its own new life, moment after moment, that's all. There is nothing to do special, something special, except this attitude. This is the principle of universal basis. Friendly speaking, I mention always, if you have to sit, you sit. If you have to listen to the lecture, you listen, that's all. Your mind is always, I want to go to the other place, or I want to go, or I want to find a better place than the Zen center, or I want to go there, I want to find better Zen masters. But actually, your body doesn't move.

[02:17]

Your body doesn't go out of the Zen center. You are always wandering in the main of the small world, which is called the Zen center. Like a tiger, which is in the small cage. Walking round, round, round, just your head is far away, has gone too far away to Japan, to China, to India. Yoga, wonderful, but your body is over here. If you saw, if it is so, you stay here, and you show yourself as you are, your new life, otherwise your life is stopped. Your life is, as mentioned very often, based on the stream of rivers, and transcendence, and causations.

[03:27]

Of course it is alright to think, to play with your brain, thinking of India, China, or Ichin, yoga practice, that's good. That's up to you. But the important point is, that your effort must focus what your life is, what is your new life is. New life is. Whoever you are, you are, if your life is the seed of pine tree, that's alright, you have to put, let it put on the ground some place. Then at that time, at that time, the pine tree, the seed is itself, at that moment. Then he shows his new life, moment after moment.

[04:30]

If your life is like a big tree, big pine tree, you have to show your new life as a big pine tree. This is very important. Then all ordinary beings try to get acquainted with good friends, to listen to dharmas of the mind, the mental ground, to observe a thing in accordance with the principle of the universal basis. Two basis, to practice Buddhism as it mentions, as it mentions. So, mentioned before, if your body stays here, you should show your life, new life, as new life.

[05:35]

In the domain of moment after moment. It is, it is a great dimension which Buddha teaches us. To show your new life, moment after moment, is to practice the Buddhism, to practice Buddhism. There is nothing but to show your new life as a seed, as a big trees, as a tiny flowers, which blooms at the side of road, where nobody attention. Wherever you are, seed, big tree, this is practice Buddhism, this is practice Buddhism.

[06:44]

And, by living the practice on one's own initiative, to guide the others, giving the expression to admiration, encouragement, felicitation and consolation. By living the practice on one's own initiative, I think, before you talk something, before you express some idea, you should put it into practice first. In fact, Gautama Zen Master, Venerable Gautama Zen Master was guiding his own disciples at his temple.

[07:51]

He found the bad situation, that the old monks were really lazy to wash their own clothes, underwears. Ah, even loincloth. Loincloth? Loincloth? Then, he thought that tendency was very bad for the Buddhist, who was trying to practice Buddhist, Buddhist teaching.

[08:56]

Then, after old monks went to bed, he went to, no, the old monks, old monks threw away their own underwears, if their underwear made dirty, without washing their clothes. To the bamboo bushes, bamboo bushes, but, but, throw away, without washing, like American people. I'm sorry. Like a woman's stocking, you know. If your woman's stocking is breaking, broken, broken a little bit, it can be used again, you throw away. Then, the Gautama Zen Master went there to pick up the dirty underwear.

[10:17]

After, old monks went to bed, and he always made every possible effort to keep the rain, with a big wooden bucket, wooden bucket, when it rained. Then wash, wash, he washed their dirty clothes with this rain, this rain, that he made effort to keep. Then, dry them, he dried, made them dry, and fold in order, beautifully, neatly.

[11:21]

Then, he put them on the monks, he put them just in front of the monks' pillows, pillows, pillows, in front of pillows, their pillows. Then, for the six months, he continued to do so. One day, one of the monks got a heavy disease, which was called, not cancer, tuberculosis, tuberculosis. He got a very high fever temperature. So, one of his friends was very surprised to see him.

[12:26]

Then, he rushed into the Gautama Zen Master's room, at midnight, without knocking the door. He opened the door quickly, and rushed into his room. That time, he found, these monks found the big Zen Master, sitting, and stretching the, what would you say, twinkle? Twinkle, twinkle of the clothes, with his hand, and fold. He was very surprised, wow, he got a very big shock. Then, anyway, he sent the Zen Master, the Zen Master sent him to call the doctor,

[13:33]

and treat this sick monk. The next day, this monk, the monk described, described about this event, what he found last night. That time, then, all monks were ashamed very much of themselves. Then, after that, they always, they all, tried to wash their own clothes. That's why this sutra says, that living the practice on your own initiative, you should put something, you should put the practice,

[14:35]

principle of Buddhism into practice, before you explain it. To guide the other, giving the expression to admonition, encouragement, felicitation, and consolation. To show, to put it, to put it into practice, before you use, you take a word, you take a word, is to guide, to guide others, to help others. So, why I think you understand, why you, why I emphasize, when you do gassho, you should concentrate on gassho. Your gassho, to put your gassho into practice,

[15:37]

as it is, is to guide, to help, to teach the others. Then, giving the expression to admonition, admonition is very important. Of course, when you reflect upon yourself, I think you got a very bad image of your own. Even though I said you should gassho, properly, you should bow properly, you should do zazen properly, but you don't like, because you got, you have some illusions, certain illusions, how awful I was, I am. Then, if you, if you see, if you see the same type as you are,

[16:49]

you said, you blame him, or he is, he is hypocrite. Even though you practice zazen properly, it's nonsense, you are hypocrite. Instead of giving expression of admonition, even though the zazen is, zazen goes, even in appearance, if it goes well, then, we have to have considerate, thoughtful feeling to him,

[18:04]

that we have enough to give expression of admonition, without reservation, without reserve. The expression to encouragement, encouragement, giving the expression to encouragement, then, if you find even the slightest detail, which man has something to improve, to improve himself, to cultivate himself, to improve himself, to super himself,

[19:12]

you have to have the feeling of tolerance, that you have enough to give expression to encouragement. If he is, if he can do good zazen, good posture, you should encourage him to do zazen in that way more and more. And the expression to felicitation, sometimes you have to candy, you have to give, give, give you, give yourself to candy. Strictly speaking, zazen is, zazen has nothing to give any candy to you.

[20:19]

If so, you are always discouraged to do zazen. That's why Buddha says, Buddha says, sometimes you have to understand what candy is. Candy is not merely candy, who or which just satisfy yourself. This candy must be something that encourage yourself, spur yourself to improve your Buddha nature. If you find some temple, some good behave, some good attitude of his life, you should take the trouble to give expression to

[21:25]

congratulation on him. And to give the expression to consolation, think this consolation is not some idea of, an idea that you think into the same sadness as a man has. A man is faced with difficulties.

[22:37]

The consolation, the consolation is, let the man to be aware of himself, how human being exist. The consolation is to let the human being to encourage his own Buddha nature. His own good attitude, of life, even slightest good, even slightest detail of his own attitude in life.

[23:46]

Thus, they really never, they really sever themselves from their three obstacles, hindrances, to fulfill their practices perfectly and rapidly. And to attain Antah Samyak, Samyak Sambodhi, perfect universal enlightenment, knowledge or understanding. So to sever themselves, to sever the three obstacles. Three obstacles. Three obstacles is the obstacle of the illusions. They are desire, hate, or stupidity.

[24:59]

The obstacle of the dis-dance. The obstacle of the retribution. I think the moment when you were born in this world, the moment when you stuck your head out of your mother's womb, you have, you have, you carried, you have carried already something, such as, rarity, sudden circumstances, opportunity, as Japanese and American,

[26:04]

using a particular language, Japanese, English, German, French, a certain type of nation, but actually we take it into our head that human being was born without any obstacle, without having any obstacles. Then you think, you think, I have established, I have grown up by myself, by my power energies, by my effort, without helping others, without another help. But actually, the moment when you stick your head out of your mother's womb,

[27:11]

you have already, you carried something on your back. This something, this is, this is called, this is illusion, which is called ignorance. You were born somehow, you were born somehow without any reason. When you are aware of your birth, it's too late. You are already born as a human being, as a Katagiri. Oh, that's a mistake, you know. I always think, oh, a mistake, but it's too late. Because I am already human being named Katagiri,

[28:15]

carrying the certain type of heredity or certain type of temper, character, my appearance or circumstances, I can get rid of them. Then those things always disturb me, prevent me from going on straight, straightly. They always prevent my life going directly toward the future of my life, toward the direction of my future of my life, in life. This is the obstacle of this dam. The obstacle of this dam, which is called gosho in Japanese, in other words, karma.

[29:23]

Karma is the state of, the state of human being. The state of human life. The state of human life that a man prevents his own life from going on straightly, directly toward the direction of his future. Because of carrying many things on his back. Since he stuck his head out of his monsoon, this is gosho, the obstacle of this dam. Then, after that, he has to suffer.

[30:25]

Oh, my tail, Katagiri. I'm sorry for Katagiri, but it can be helped. I'm sorry, the statement, I'm sorry for Katagiri is the obstacle of retribution. But, actually, please be careful to consider carefully, please understand carefully, even this obstacle, those obstacles, that there is completely, absolutely nothing to attach those substantial and substantial beings, which is called the obstacle of retribution.

[31:30]

Instead of practice zazen, one day he called him to his room, come on to my room. So, you should get away, get out of this temple. He said, yes, sir, that's a good chance to get out. He thought, it was a good chance, it was a good chance for me to get out of this temple. Then, yes, sir. He tried to get out one of the doors. He said, it's not a good door for you to get out of this door. Yes, sir. He turned around and tried to get out another door. He said, it's also not a good door for you to get out. Yes, sir. Then he got out, tried to do another, to do from another door.

[32:36]

He said the same thing. Then he said, how should I do? There is no door to get out. He said, there is no door to get out, stay here, stay here, sit down, sit down. In front of me. Then he gave advice, piece of advice, slowly, little by little. So, when you have to sit, you should sit. Even though, no matter how your mind is going and coming, all over the world, that's alright. First, your body must sit. Your body must settle. Your body-self, that time your mind exists with your body.

[33:39]

Without, before you are aware of where my mind is. So, the sutra says, thus, they really sever themselves. They really, when you sit, when you sit in that way, when you stand up, when you stand up for me in that way, by your foot, with your foot. It lets your all illusions, three illusions, sever radically, perfectly. Bound to attain Anutta Samyakusambhori. Perfect, this is the basic attitude of life, based on Anutta Samyakusambhori, or perfect universal enlightenment, knowledge or understanding.

[34:42]

So, to learn how to observe the mental ground where everything spins, we have to practice in the out according to the statement which this sutra says.

[35:12]

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