In Europe and in Orient, I cannot escape from this crucial, difficult point as long as I am in the United States. Now only me, I think some of, there are a fairly number of people who have been faced with the same problem as I have been faced with. I mentioned a little bit about this point the other day.

[01:01]

Comparing a different point in Christianity with that in Buddhism. If you know clearly what Buddhism is, I think it is important for you to see that. One of the remarkable features in Buddhism, between in Christianity and in Buddhism, it is not criticism. It is not criticism to say whether it is, which of the two is good and bad. You have to know the remarkable features between Buddhism and Christianity.

[02:13]

So the other day I mentioned a little bit about this point, just the general point. But to tell the truth, I have completely no idea. I have completely no idea how to explain, how to explain this different, a crucial point between which Buddhism and Christianity have. I don't know exactly. But this crucial point is a very great quorum for me in my future.

[03:30]

How to approach, how to approach western people's feeling, this is very difficult. But since coming here, this is to say, this is to be said as to this point. But I think a theory, a theory development work of monastic life has The get along with, I think it is true.

[04:58]

The monastic life in United States has given many instructions. Many instructions how we as a human being, regardless of discrimination about races, How we as a human being lead a healthy intellect and meaningful life at present or toward the direction of future. I think so. I don't know how do you feel, how you feel through the monastic life.

[06:06]

I am not, I am not confident, strong, strong confident With the effect given by monastic life to Americans. But this is to be said. At least we can expect, we can expect that monastic life

[07:25]

Through the practice of Zazen anyway. The monastic life will redeem a defect. Which human being possess, not only American, not only European, but also Orient people. Because even the Orient people's life has been and will be going on The same way as the mode of European life. It is true. So I can't expect the only monastic life will redeem the defects between what human being possess.

[08:45]

In order to approach closely, approach closely, we approach closely Western, between the two, European people and Oriental people. It's impossible to be completely one with each other. You know, it's impossible. But it's important, important is that we have to make every possible effort to approach closely. American culture, European culture and Oriental culture must approach, must come to cross, must approach closely. This effort is very important.

[09:53]

In order to approach closely with each other, I think, I believe, I believe you can't expect that only monastic life will redeem the lots of defects which we have. But, even though you cannot, even though you can't explain what's the difference, how to approach, how to explain, how to understand the basic way of research after the truth, following the Oriental way of thinking. So even now, it is very difficult for me to explain, how to explain, how to approach,

[11:15]

how to enter into the American feeling, American people's feeling, European people's feelings. But the, at least after about, in about 10 years and 20 years or 30 years, I don't know how long it should take you to understand the Buddhism, but anyway, in about 10 or 20 or 30 years, a fairly good result will come to the fore. I expect, I expect. When I came back to Japan, I was asked by one of our Buddhist scholars,

[12:21]

asking me, how do you explain, how do you explain the different point, different way of research after the truth, between the two, Europe and Orient. It is called in Japanese, Hatsuo-ho. Hatsu means to arise. So means thought, thought. Ho is method, method. I hope you can imagine what it means, you know. So, how to approach closely, a different, different point, different problem,

[13:33]

which European people and Oriental people possess. This is very difficult. I couldn't, I couldn't explain. I couldn't answer to this question. I kept silent. But in my mind, I strongly believe, that only practical, in terms of practical aspect of Buddhism, just only monastic life will help. Will make up for defect, which European people and Oriental people possess each other. I think the,

[14:43]

according to the Europe culture, the history, the, there are a, a fairly number of people who maintain the idea that European culture is backed by the traditional way of understanding on the basis of substantiality, substantialism.

[15:50]

But in the, in the Greece, in the ancient time of Greece, the idealism mentioned by Kant, the conception of God claimed by Christianity, in modern age, I think, that a phenomenology, phenomenology, phenomenology,

[16:58]

phenomenology, by school of Husserl, Husserl. And also, a nihilism, nihilism, nihilism, mentioned by Nietzsche, he, Simon Sowell, maybe Nietzsche. And also, there is one more idealist philosophy according to the existentialism,

[18:01]

by Heidegger, I think so. At least, a for the Nietzsche, the, at least, the the principle of the substantialism or maybe negative, a skeptic for Nietzsche. That's why he tried to,

[19:11]

he tried to figure out something more than the ideal principle of substantialism, which claims, which claims, which strays, which strays on the substantial, substantial reality back of phenomena. So I think Nietzsche tried to deny the principle of substantialism, I think so. Then, he established his own ideal, which is called

[20:12]

nihilism. But it was the European people, they didn't satisfy themselves with even the principle of substantialism and nihilism. Then, they tried to make every possible effort to figure out something more than nihilism. Then, I think, the principle of existentialism

[21:12]

comes into being in European philosophy. Uh... The end of existentialism, I think, is that the both substantialism, the both disciplines of substantialism and nihilism are skeptic and negative for them. Then, he put

[22:14]

it, put strong emphasis on to follow the middle way between traditional materialism and idealism. Extending, extended into European daily life. I think this is the principle of existentialism. I don't know the Western philosophy how, how deep, how deep Western philosophers how deeply

[23:24]

how much how much European philosophers reach the goal of human life in order to make them to lead healthy, intelligent and meaningful life according to existentialism. Uh... Maybe, maybe there is a great principles more than the existentialism

[24:28]

for European people in their life, modern life. I don't know exactly whether you you have figured out great disciplines, principles more than existentialism or not. Maybe it is one of the crucial problems assigned to European people in our day toward the direction of future. Maybe so or maybe not. I don't know.

[25:30]

But anyway, the European people it is it is it is true that European people have been faced with some some difficult problems. How to maintain the deep, profound relation between human beings? Between a man and all sentient beings? That's why someone says someone says the death of God. I don't know whether it is good or bad. But it shows it implies that European people have been

[26:35]

faced with some difficulty. How to close? How to approach closely with each other? There is something missed to me. Something missing, you know. You'll miss something. I don't know what it is. But it is not the matter of whether the death, the idea of the death of God is good and bad. I don't care. Or you don't care. Because this is the this is one of problems that human beings have been and will be faced with in human

[27:36]

history. Always. Generation to generation. In other words, human beings must must despair how to handle human beings themselves in order to close, in order to enter into human beings' feelings with each other. Closely, considerately, thoughtfully, faithfully, truthfully. So maybe in terms of the principle of existentialism, European people will figure out some difficulty which is called despair. There is nothing there is nothing to save human beings

[28:39]

from their suffering. Maybe so. Maybe not. Or in terms of the principle of Christianity, European people will figure out some difficulty which is called despair. Which is called the death of God. See? That's okay. That's okay. The important point is that the western people western people will make will make every possible effort to stand up from the bottom of the despair. From bottom of the death of God. That time you will figure out true existence of God. Take thought. Then you, the western people must stand up, must make every possible effort to stand up by his

[29:39]

foot. From the bottom of bottom of the existentialism which always has brought up brought up to you which is called despair. Nothing to save me from myself. That's all right. That's all right. Because the existentialism is not bad. Not good. The question is always within yourself, individual. The same is to be said of Buddhism. Particularly in Buddhist life.

[30:40]

Maybe about 25,000 hundred years ago. The Sakyamuni Buddha the ace has has the idea that he tries to avoid from the birth idea of substantialism and nihilism. Substantialism is mentioned stressed by Brahmanism.

[31:44]

Putting the strong emphasis on existence of Brahman. Thought of God. Thought of substantial, substantial reality, bark of phenomena, you see. Brahman. War art in Sanskrit. And then the Indian people are not satisfied with the principle of substantialism are mentioned by Brahman. Brahmanism. Then

[32:53]

there are another principle of philosophy mentioned by six philosophers. The non-soul. Which puts the stress, the emphasis puts the stress on the principle of nihilism. In other words, strong one-sided ideas. So here they have to they have to practice hard which is called practicing. Lying down on the top of the needle and standing up standing by your head. They are hanging down from the tree all day, day in and

[33:56]

day out. The Shakyamuni Buddha followed both Brahmanism, substantialism and nihilism too. But unfortunately or fortunately Shakyamuni Buddha is not satisfied with both principles. Then he he said to his disciples, disciples, disciples that I will follow I will follow the middle way between traditional substantialism and nihilism which is called Dhamma.

[34:58]

Principle of Dhamma. All this the substance, its substance of Dhamma is principle of transiency and uneasiness and egolessness and so on. After the death, Shakyamuni Buddha's death they tried to they tried to effort they tried to effort to follow the principle of Shakyamuni Buddha's life. But

[36:01]

but they unfortunately something which they which for austerity misunderstand misunderstand what what Shakyamuni Buddha taught taught taught. You know the apostate the who lives who has lived the after the end before

[37:01]

the end the in the hundred years later when Shakyamuni Buddha passed away. I believe the Buddhism a sort of greeny greeny religion greeny religion. Because Buddhism stresses stresses on principle of transiency and suffering and egolessness. So the unemptiness nothingness. So they after the misunderstand regarded as

[38:01]

you know a sort of greeny Buddhism, greeny religion. There is nothing to save human being from their suffering. Because completely nothing. That's why the life and the world are based on principle of transiency. From this experience at the end experience through the transiency the human being the world experience feeling of uneasiness. It is called suffering. So in Japan

[39:01]

even Japanese people misunderstand a sort of regarded as a sort of a gloomy Buddhism. So I understand so well your feelings. Then about one century or so there are a number of people who try to figure out something more than you know the the nihilism

[40:04]

and substantialism and also the emptiness sort of emptiness nothing in there nothing nothingness nothingness Those people those people try to establish establish Mahayana Buddhism. But to put the emphasis on correcting the misunderstanding misunderstanding Buddhism Then I think

[41:09]

about one century or so Indian people make a lot of Buddhist sutras, scriptures Among those really Vimalakirti sutra or perfect wisdom, sutra of perfect wisdom and the perfect wisdom is the very oldest sutra Vimalakirti the sutra of Vimalakirti and also the sutra of Rota Sutra Rota Sutra try to

[42:14]

put the emphasis on what the emptiness is Emptiness is not merely just nothingness which leads which which leave human being in confusion in bewilderment in suffering So in Rota Sutra try to explain in what situation in what situation human being exists This is

[43:16]

the idea of Tathagata This is idea of Buddha On the other hand the idea of Tathagata the idea of Buddha is mentioned is mentioned by the idea of emptiness or nothingness But you should remember if nothingness the principle of nothingness or emptiness is not is not nothingness or transiency and not a pessimism pessimistic idea

[44:17]

and not you know what you call sentimental sentimental ideas are are the emptiness and the nothingness or transiency is the principle which encourage human being enable human being to encourage how they live healthy or intelligent and meaningful life in their daily life in other words how to lead how they lead their positive life not negative life

[45:21]

for this in a sense human being must go into the hell which is called despair nothingness this is very good for human being despair is despair is not always despair for you no which it doesn't put emphasis on a certain substantial substantial reality bark of phenomenon bark of phenomenon nothing, completely nothing and then what should you do it is question and or it is also a matter

[46:29]

which you have to do right now, moment at moment what to do how can you lead this is how can you live is to open your eyes and look at reality as it is and listen to the utterance mentioned by the reality with what individual follow unconsciously or conscious so, from this point Buddha is, the idea of Buddha is not the substantial reality bark of human life Buddha is completely the person who is acquainted

[47:32]

with the path acquainted with the path if so, this person can know the path can know can know the path can show the path can indicate the path can to indicate the path is to listen the utterance mentioned by person who are acquainted with the path to show the path is to look at to watch the person's

[48:32]

attitude person, the attitude of the person person who is acquainted with the path showing his whole life in full revelation in his daily life look at this point look at this point see, that's why we need the teacher who is acquainted with the path not be with understanding not the not be acquainted with the complete understanding of a certain idea of nihilism or existentialism or substantialism look at the person person's daily life of the person who is acquainted with

[49:33]

his own path, in full showing revealing involved in full revelation this is teacher even though teacher doesn't teach you anything at all, that's all right just follow him look at him and listen to the actions mentioned by him to know the path to know the path is to understand is to the is to know is to

[50:33]

open your eyes in order to in order to taste taste the a certain idea the idea of the principle of the person's the person's life who is acquainted with the path so the person, a teacher speaks of something, some aspect of the human life or explain some aspect of Buddhism open your eyes and listen to this

[51:36]

open your eyes and accept make every possible effort to accept the Atman mentioned by him in order to understand clearly so come to me gods and men hear the law I am he who indicates the path, who shows the path as knowing the path being acquainted with the path if you follow the path of your own life in that way you are person who is all knowing all seeing I am sure you will

[52:40]

reach this level you are all seeing you are all knowing you are he you are he who are acquainted with the path you can know who can know the path can show the path can indicate the path if you explain about this point in terms of logical viewpoint philosophy philosophical viewpoint buddhistic viewpoint it makes you confused because I have to explain what nothingness, what dumbness

[53:42]

is so the substance of the dumbness is based on transiency softness easiness and the practice of egolessness but if you try to put it into practice it is really simple very simple regardless of the idea whether you understand or not the effort is focused on I always mention standing up anyway standing up next moment you fall down that's ok and standing up I think in the past

[54:44]

we have lots of theories today we have the PDA how to handle how to handle lots of theories it's pretty hard one or two families has no troubles have no troubles very simple but several families and each family has several children the question is you lead to question which you to one confusion to another how to handle so if someone says that the rule is very strong strict

[55:44]

because children must be free always free I don't understand what freedom is up to now I'm sorry for I don't understand I can't explain what freedom is but I know what I can know is as to freedom is just to stand up just to stand up in the reality of the present I believe that's all so maybe the children it may be difficult for children to follow a certain rule of course I understand but if you ignore

[56:45]

if you ignore the children's lives you will know what will happen children children is completely free more than adult more than wild animals very free because every children have immunity as long as he is a human being but we have to control, we have to regulate children's ignorance of course it is it's not easy to figure out what the ignorance the ignorance figure out ignorance what kind of ignorance each children has it's not easy, I know but that's alright even though you don't figure out what kind of ignorance

[57:46]

my children have the effort with adult must help children to let them realize to let them be acquainted with the path of their life under the certain circumstances circumstances is not always a fixed idea of conditions you know the human being must live in variety of the conditions circumstances if you can't live in Tathagata alone

[58:46]

that's all no problem but sometimes unfortunately you have to come back to the field then you will realize your mind is distracted completely then what can I do this question always you bring up, propose so I think in whatever kind of situation children may be the effort which the adult will have to help them is to let them be acquainted with the path of their life which is visified in the in variety of circumstances, conditions

[59:48]

where they are where they are you know, don't you think so? this is very important, of course there are lots of real teaching explained according to the family real family so I can't point out how to how to teach them that's up to you you have to visualize the way of teaching, way of helping the children is important but what I can tell you is to let them be acquainted with the path of their own life which is visified always in whatever kind of circumstances they may be where they are to realize the reality where they are

[60:48]

where they are regardless of the idea whether the rules is strict or not the rules is good and bad or adult like this rule or dislike this rule first of all you have to make every possible effort to let not only children let the others your friends realize the reality in whatever situation they may be be acquainted with the path of their life or visibly visified visified is very important if you disappear then your life is completely stopped

[61:50]

it is not visified it is not visified of course you feel melancholy, pensive gloomy, that's all right it is natural way it is natural situation in life but you should remember life must be always visified because life doesn't stop even for a moment like a stream if you stop feeling resting on the chair, certain chair gloomy, despair pleasure, suffering or idea of nihilism idea of existentialism idea of christianity idea of buddhism it means your life will stop in order to let your life be visified visified is

[62:52]

to be acquainted with the path of your life standing on firmly, upright firmly moment after moment this is very simple this is very simple but if you explain logically where would you find this complicated transiencies suffering or I don't like suffering or no thank you I don't like transiencies so do I I don't like gloomy, I don't like painful but people are it is easy for people, human beings to understand the pleasure on the other hand not so easy for human beings to understand

[63:55]

suffering because that they are always unconsciously or consciously try to escape from the suffering or painsiveness or gloominess or poverty like a wealth like a wealth but nobody, nobody likes the poverty but you have to know clearly what poverty is rather than wealth this way you have to know clearly the suffering uneasiness more than pleasure more than happiness

[64:59]

through this you will find your life the path of life which is vivified so briefly speaking dimension to stand up to stand up is to enable you to realize the path of your own life which is vivified whatever happens surrounded by the painsiveness, gloominess it's ok that's why Shakyamuni Buddha says come to me and listen to me

[65:45]

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