We are a strong institution of transport of joy through the experience of the union of the mind and the intellect. Thank you for staying with us here. Kyo means mind. Kyo is its object. As long as the mind acts in everyday life, there must be something as its object.

[01:08]

So, what mind exists is what the object exists, what its object exists. So, this is, she is mind. Kyo is its object. What I am, what I exist, is what you exist. This is real truth. Ichi-nyo means suchness, meaning of suchness. Ichi is one. Nyo is something exists as it is. This is Nyo. Then, in technical term, in Buddhism, it is called Sinkyo Ichi, mind and its object is completely united, in harmony.

[02:23]

This is Sinkyo Ichi. Someone regards Zen Buddhism as the state of the union of mind and its object. Then, they try to practice Zazen and they go into the rapture. Into the rapture to indulge in enjoying ecstasy, ecstasy of the union of mind and its object.

[03:26]

Then, they think this is Satori, this is Satori. If so, if Zen is something like that, then you must be a man of leisure. A man of leisure who has enough room to live without having any work. You have to seek for plenty of room to think, to concentrate on the delicate experience of union of mind and its object through the practice of Zazen. I have met many students sometimes who confess this is their experience, something like that.

[04:40]

They have nothing to do in their everyday life and just concentrate on the union of mind and its object. They think it is Zen, it is Zen. If Zen is something like that, how about the people who are very busy with taking care of many things in our day? Today, she is very busy with taking care of many things. I think it is a person who has nothing to do is a very lucky person. I think it is possible for American people to have nothing to do in their everyday life.

[05:44]

Someone said the American people will find some work to do for a certain period, one, two months or three months. Then, they quit, they quit working because they said it is not necessary to continue to work. Because after working for three months, you can get some money from the social security. I think you will get money, maybe fifty dollars a week. They are wonderful. If so, I wish I could quit the position of Zen priest.

[06:48]

I want to have the position of Zen priest just for three months. Zen priest will require you to give me some money. Fifty dollars is not much money. For me, fifteen dollars or twenty dollars is enough. But in Japan, it is pretty difficult to quit the job. If you get a job in Japan, you never quit. If you quit the job, you have to die. That's all. That's a very different situation from the United States. So I think American people are very trusty.

[07:56]

And then, after working for three months, they will get fifty dollars a week. And they have nothing to do. Then, they think themselves that they are very good spirits of Zen priest, Zen students. They always concentrate on union of the mind and so on and so forth. Wonderful. Beautiful. Wonderful. And then, they will come to my office to confess their experience. At that time, they have not so strong spirits.

[08:59]

Not so strong. I think if you think, if you concentrate on Zen Buddhism in such a way, think just only the absent, wait for you, that's all. Sometimes I said to them, are you happy to concentrate on Zen in such a way? They cannot answer to these questions. In everyday life, they will find themselves to be a little upset. What to do?

[10:03]

I think it is all right to ecstasy, to listen to the voice from the tremendous experience of union of the mind and so on and so forth. In nature, this is pretty good. But what's the matter? How about your daily life? In your daily life, you must find yourself to be a little upset, even a little. That's the problem, that's the trouble. I think if Zen is something like that, you must be a complete man of life who has plenty of time, time to concentrate on Zen, concentrate on the practice of Zazen. To tell the truth, it's impossible.

[11:09]

It's impossible for everybody. How about the Japanese people who cannot quit their own job? They haven't enough time to continue to practice Zazen. Then, the important point is right thought. Right thought. How should we put right thought in practice?

[12:14]

Expanding to be everyday life. Dogenzin says, concretely speaking, speaking of the right thought, I think it is the magnanimous mind, or in other words, a big mind. The Dogenzin master tells of three mental attitudes,

[13:25]

as concrete ways of living of Zen men, or Bodhisattvas. They are magnanimous, tender-hearted, and joyful attitude. The explanation of these three attitudes is most appropriate for the conclusion of this discourse. The magnanimous mind is, as has been said, the mental state where no discrimination has yet risen. The magnanimous mind, right thought, right thought is the mental state where no discrimination has yet risen.

[14:32]

I like this and hate that. The right thought is the state of your mind where you are absolutely confident in your own practice of Zazen. When you must do, you must do. Regardless of whether you like this or you hate that. This is right thought. That's why Zazen is a great, great promise for us. A great, great promise to us. The magnanimous mind is, as has been said,

[15:35]

is the mental state where no discrimination has yet risen. I like this and hate that. That is desirable and this is detestable. That is, no, all things I encounter are included in my life experience. This is a very important point. All things I encounter are included in my life experience. And so I regret them equally as my life. And so I regret them. Equally as my life. Yes, my life doesn't exist only in the pulsation of the heart within the human body of a human being called I.

[16:38]

My life reveals itself in every field of my life experience. Therefore, life reveals itself wherever my life functions as life. As mentioned always said, I mentioned always said before, as I mentioned before always, you know, the life reveals itself, the full function of life as life, as life. This life, this life is given to not only human beings, to every, all sentient beings, if you must know a little further. The embolism, when one says that the self settles itself on the self, one means that the universe settles itself on the universe.

[17:50]

In this way, the self is identified with the universe. The attitude of magnanimity makes one regard every encounter as the revelation of your life, one's life and deserves its revelation. That is Bodhisattva's magnanimous way of thinking. This is the Buddha's magnanimous way of thinking. This is right, right. Completely speaking further about this, if you find the book written by Dogen Zen,

[18:53]

explaining how to do it in teaching, he explained how to do it in teaching, very concrete, so much. He says, you must realize, excuse me, he says, for all day and all night long, a moment of thought makes a thing consist in mind, and evidently makes the mind consist in the thing, in the inner thing. You must devote yourself into practice within the universe, mind and its outside. The all day and all night long, a moment of thought makes a thing consist in mind.

[20:05]

The existence of a thing doesn't separate form the full function of your mind. The existence of a thing is in the presence of mind, and evidently makes the mind consist in a thing, consist in the thing. You must devote yourself into practice within this situation, within this state of mind, within this state of way of life. I think, if you watch the western movies, I think there is some different way of life from Japanese way of life.

[21:14]

Everything is completely different, completely opposite to the way of American life. For example, if you see some movie of western, even though the boss of the company, even though the employees, talk over something with the boss of the head company, at that time the employees sit on the desk like this, sit on the desk like this, and just talking like that.

[22:16]

The Japanese people feel very firm way of life, which Japanese people, which you cannot find, find such a way of life in Japanese life. You know, if Japanese people talk something, discuss something with the boss, his boss, you and he, they are very strict. We are very stable, like this, yes, yes. If you sit on a desk, you know, the boss, you are called by the boss, what are you doing? But, you know, the western people sit on the desk and talk very frankly,

[23:23]

very loose reality, very good, very good. But in a sense, what is desk? Desk is not chair. You know that, exactly. Desk is not chair. But they don't pay attention too much to what is desk, what is chair. Desk is not a part of our life. For them, I think, this is my feeling. If you think this is desk, they are concerned with human life. You have to complete what desk is. Desk is something to help you when you write something, when you read something.

[24:30]

Desk is not chair. For example, if you were a teacher, you know, a teacher in grad school, during the teaching lesson, one of the children, the teacher, against the teacher's voice, like this, what are you doing? I think you may scold him, what are you doing? And you tell him to stand behind the desk, stand there, without sitting on his desk. Then you ask him, do you know why, the reason why you must stand? You stand there. Maybe student don't know. I don't know why.

[25:38]

Maybe he knows. He answers, you may answer, yes, I know, because I throw a piece of chalk to a friend of mine who I hate. He may see it. But this is not a reason why this student and the children must stand there. The reason why, the reason is that the children don't understand what piece of chalk is. Don't you? Don't you think so? That's why a teacher scolds him, what are you doing?

[26:41]

Regardless of the hate, the feeling of hate or feeling of love, it doesn't matter. The important point is how to understand something completely. How you understand something right now, about a piece of chalk, even a piece of chalk in the desk, in the chair, what you understand a piece of chalk completely, properly, is that even a piece of chalk has a very close relationship with the human mind. If you don't understand a piece of chalk properly, this piece of chalk is not something concerned with the human mind.

[27:48]

That's why the children want to throw a piece of chalk into the boys whom he hates. If he understands a piece of chalk properly, he thinks he couldn't, he can't throw it into the boys. This is important. So I think the desk is not a chair, you understand? Because this is common sense. The desk is not a chair. But in your daily life, without noticing, you sit on the desk and talk. This is a very funny situation. So in Buddhism, the first important thing, whatever it is,

[28:57]

that this desk is old or new, it doesn't matter, regardless of the idea of whether or which, idea of new, brown, new or old. As long as you use this table, the first important thing is to understand the table, what it is, as it is. This is first important. This is the right view, right view. Short hand, right view. Right view. And then if you have the right thought, concerned with the table, desk, chair, I think chair is, or desk is not merely materials,

[30:02]

which is called desk or chair. This desk has very close relationship with the concrete way of human life. This desk is contributed to the human life. In the state of helping human being, when they have to write something, when they have to eat. At that time, this table is not merely materials. If you think this desk is merely materials, it is possible to sit on the desk. I think what I want to tell you is, it's not whether to sit on the desk is wrong or good or bad.

[31:10]

Don't misunderstand. My point is to understand something as it is first. It is first. It is all right to sit on the desk, because your life is your life. Your life is expanded, extended into everyday life, to your life, created by yourself. So strictly speaking, I don't care. I don't care. I don't care your life. Buddha said, that's why Buddha explained, Buddha's teaching, what is good, what is bad, what is human being, human life. Then first important point is, to understand something properly, with right thought.

[32:16]

This is first. The main point is not whether it is good or bad to sit on the table, on the desk. If you want to sit on the desk, and talk with Buddha, it is all right, because Japanese people, some of Japanese people feel frank, frank from such a situation. Oh, wonderful. So Japanese people in such a situation talk like this. Pretty good. But I don't know whether they, they understand the table, what the table is, within the way of their own life. This is important. So within the moment of thought, within the moment of life,

[33:23]

the key point is to understand properly something as it is. We must make unflinching effort to keep, to have the practice of right thought in your keeping, in such a way. This is important. Then all day and all night long, a moment of thought makes a thing consist in mind. This table is not mere table. This table consists in mind. The mind is, mind consists in this table. At that time it is impossible to sit on your mind. It is possible. Do you think it is possible, it is possible to sit on your head?

[34:26]

If I sit on your head, you will be scolding me. You will scold me. Hey, what are you doing? Get away. And evidently makes the mind consist in the thing. You must devote yourself to practice within the union of the mind and the head of the head. The union of the mind and the head of the head is how to have right thought in keeping. How to understand something properly as it is. How to understand this table when you encounter in your daily life now and here. As it is. This is very important point.

[35:30]

And he said, the rice and vegetables, rice and vegetables being in your head, no, no, in your hand, excuse me. Rice and vegetables in your hand. It should be taken care of like your eyes, like your eyes. As long as you keep, you have, you obtained rice and vegetables, you have to wash your rice and vegetables. And he said you must take care of, you must take care of them like your eyes, like your eyes. Your eyes very important. Very important. Part of your face. Very important.

[36:35]

Be careful to take care of rice and vegetables. And he said also that you must realize that the cooking pot for rice, cooking pot for rice is handled like your own head, like your own head. A water with which rice is washed is dealt with like your own life force, life force, like your life, like your life force. A wash with which rice is washed is dealt with like your own life force. Next he explained a very interesting, he has a very interesting explanation. You must be, you must be attentive, attentive to a ladle and all any other dinner sets.

[37:45]

And let go your food from them with heart-heat fullness. I think I have to, I must explain more. Explain more. You must be attentive to a ladle and all any other dinner sets. A ladle, not ladle, ladle. Dinner sets. Dinner. You know, after finishing dinner, after finishing meals, you wash your dishes, you wash your dishes and ladles, and put them back to the cupboard. I think the main point is that you must take good care of them with care.

[38:50]

Clean, clean the ladle and any other kind of dinner set. Cup, bowl, spoon, fork, and put them back to the cupboard. And he said let go your food from them with heat fullness, heat fullness. I think you wash the bowl and ladles and spoons and fork and put them back to the cupboard. And let imagine this is the cupboard. You try to put back to the cupboard and you come here, near and near the cupboard. And ladle is not breakable. Very hard to break, to be breakable. So, he said, oh.

[39:54]

You don't put back the ladle. With care, like this. To the end. And Dogenden says, please put every small detail, regardless of the dinner set, whether it is breakable or not. Please put them back to the cupboard to the end. To the end, with care, like this. And he said, let go your food. Let go your food from them with heat fullness. Don't do like this. Don't do like this. I think the reason why you have to throw the ladle near the cupboard, near the cupboard like this.

[41:06]

Is because I think that there is something. There is something you try to avoid. Try to avoid taking the trouble of, taking the trouble to do something with carefulness. You know, I think it will not take a long time to go from here to there. Just one minute. One minute. You can reach the cupboard. But most people put back the ladles, like this. Stay here. So, let go your hope.

[42:08]

Let go your hope. Whatever you do, let go your hope. From something with carefulness. With carefulness. To the end. Don't give up something. Don't give up something halfway. Halfway. If you put a cooking pot for rice on the washing place, with carelessness, like this. Some crab coals. Like this. The dog even says, the cooking pot for rice must be taken care of, like your head.

[43:09]

If your head is put with carelessness, you must say, ouch, you know, wow. So, this voice of making a voice, making a noise, get down. Crack, like this. It looks like the voice coming from your nose, your head. When it is put with carelessness, then you must be attentive to a ladle or any other dinner set. Any other kind of dinner set. And let go your hope.

[44:14]

And then, with heedfulness. Heedfulness. I think this way of life is very simple in a sense. But this is, you always miss, you always miss this point, this point in your everyday life. So, right thought, the practice of right thought is to follow your daily life that way. Whatever you take care of, you must take care of it like your head, like your right voice. That time, which is called, that time this is the practice of Zen Buddhism, which is called right thought.

[45:22]

Completely speaking, it is one's mind, big mind. This mind is completely become, mind is completely to become one with universe. Table is not table. If we ask, the table should be a part of your life. Part of your life, with life-force. That time, the table doesn't exist. It is a part of your life. Table is to become one with universe. Pulling your mind, mind. This is called a big mind, non-mind, non-mindless mind. This is the practice to have right thought in keeping. If, if one doesn't forget, if you forget, if one doesn't forget and doesn't remember,

[46:53]

that rubber, rubber, the depravity cannot enter, cannot enter. If you forget this practice of right thought, what can you, I have mentioned. I think in Buddhism it is called delusion. It is called delusion. Delusion is rubber. Delusion is rubber. But this delusion is always take away something from your heart, from your heart, from your heart. So the right thought is to take care of every, every event.

[47:53]

When you encounter, when you encounter moment after moment. For this reason, you must always have concentration present in your mind. If you lose concentration, you lose all merit thereby. Then the power of concentration is strong and hard. Even though the five desires were to enter, they cannot do any harm. Just as if you have put on armor to enter the battle, this note to fear, this is what is called not forgetting. Five desire is the sound that you know, four. The five desire is the five object, object.

[49:00]

Sound, form, sound, smell, taste and hunger. This is, these are called, these are so called what makes the desire in man. So this is five desires. And the other meaning of five desire is, thank God, property, the desire for the property. Eating for the property and eating and sleeping and love. One more. I don't remember exactly, anyway. For property and the desire for property and sleeping and eating and faith.

[50:12]

Faith, that's good. Faith. Even though the five desires were not to enter, even though the five desires were to enter, they cannot do any harm. Just as if you have put on armor to enter the battle, this note to fear, this is what is called not forgetting. I think you always sit in meditation practice largely with comfort, sleep. Always. You put on a jamboree also. So do I. So at that time, the stick, stick tells us,

[51:20]

sleeping Zazen. Stick, stick make us, make us awake now. Saying, sleeping Zazen. At least during sleeping Zazen, it is very difficult, everything possible to be called the Zazen. Yes, completely sleeping Zazen. In a sense, you concentrate on sleep. Regardless of the idea, the idea of whether you sleep or not. So, you know, it is not, it is not the Zazen. But at least during they have the right thought and the right thought in the keeping with you.

[52:23]

All practice Zazen. If you are sleeping, if you are not sleeping, it doesn't enter into the Zazen, your own Zazen. At least during the period of concentration, concentration, it is pretty difficult to say, sleeping Zazen. It is pretty difficult to point out whether your Zazen is sleeping Zazen or your Zazen is Zazen. Just do it. This is Shinkyo Ichijon. This is practice of the union of the mind and its own self. Or it is called Shikan, Shikun, Taza, Shikun. So, whatever, whatever kind, whatever luminous kind you use,

[53:50]

at age 128, you have. The key point is to understand Zazen as it is, that you are Zazen. Zazen as it is, as it is. When you must, when you must Zazen, practice Zazen. With all heart, that's enough, enough. This is practice of not preparing. This is the right thought. So, before speaking, before concluding my talk, the first important thing is you have to practice the right view, right view, right view.

[54:57]

Which means to understand something as it is. This is the first. So, just chalk, implement chalk, desk, chair, this is important first. Then, the second part important of practice is how to continue to keep this practice of right view, moment after moment. This is right thought, right thought. Understand? Yes, please. I try to read one of the chapters, which is titled, just titled,

[56:20]

the Bodhisattva's Three Minds, which occurs in modern civilization. Then, you have, you can find the explanation of the Three Minds. One joyful mind, a kind-kindful mind, one non-non-native mind. This practice is a Bodhisattva's practice. What is Zazen first? And, what is the opposite of the mind? Mind, if you find something opposite to your mind, you think desk is here.

[57:40]

Desk turn into the chair. That's mind and Zazen. You can find Zazen after... Oh, the object. You know object. In Buddhism, object is not object. Object is not object. The object is object. Object is object. Object is object. Listen, listen, listen, listen. Object is object when you understand object as it is. The object is not object when you don't understand as it is.

[58:42]

Because this object has to exist from your mind. This chalk is not just only a piece of chalk. Such an understanding makes you throw it to the person for whom it is his. Object is right thought. Object is right thought. Object is object. Object is now right thought. Object is completely object. But at that time, it is a complete situation of the object.

[59:45]

When you understand object as it is. There is nothing particular in these particular things which is called the right thought. Right thought. What I meant was, to see there's this, to see there's this, I would have to recognize this. I would have to know what it is. Wouldn't that be the right thought? That's not enough to only the... The right thought in practice is not to sit on the desk. Not to sit on the desk.

[60:47]

When you understand object as it is, you have right thought. Maybe I think so. Maybe Satori. But be careful to regard Satori as listening to the experiences. Listening to the experiences. Understanding properly the object as it is. In rapture, okay? When you think this is my right hand is pounding. For instance, the zazen. As long as you practice zazen, this zazen is something like object. Because you always look at your zazen.

[62:02]

Oh, my zazen. I am doing zazen now. You concentrate on your breathing. You think, oh, I am. I am concentrating properly on following breathing. You look at some object. As a zazen, whatever you do. This is the real option. So when you understand, when you think, oh, this is my right hand is pounding. Concerned of the something, the object, whatever you do. I think it is my right hand is pounding. Because such an understanding is something which is seen, to be seen from the object, from the object.

[63:10]

The right understanding is you are just in the middle, right in the middle. Zazen makes you do zazen. Right in the middle of the talking, in the times of practicing talk. Just in, being, this input. At that time you don't understand where you are in. You cannot perceive, you cannot perceive where you are in. Because you are just in, in, one and one. This is shikami, this is shikami. This is the feeling of the mind is off.

[64:17]

The conflict of speaking with the, the right awareness to deal with something through the experience of the... Anyway, right understanding. Zazen. Zazen. Zazen.

[65:27]

Zazen. Zazen. Zazen. What is the cause of suffering? What is the cause of ignorance? Why is there ignorance in the first place? It's caused by ignorance. What is ignorance caused by? What? The ignorance is...

[66:28]

a state of human mind, a state of mind in which you understand, you don't understand the truth, part of the truth. Truth. Ignorance is... Ignorance transforms the wrong understanding, wrong understanding of the truth of the world. This is ignorance. But strictly speaking, in Buddhism, ignorance is not something, it's not something of the original sin, original sin which has substantial value, substantial value. Like original sin in Christianity, I don't know what it's like.

[67:43]

Anyway, it's not something like original sin, which seems to have a substantial idea, a substantial being. Strictly speaking, ignorance in Buddhism is characteristic of, we have the... what would you call it? In Buddhism, we have the nature of, characteristic of, the nature of, nature of... Mukhi. Mukhi. Mukhi is...

[68:45]

the... It is the... certain character, certain character of... which is not called whether there is the nature of good and bad, nature of good and bad. So they call it neutral nature, neutral nature. In this case, neutral nature is just being, just becoming real, just becoming real. I think the... what the piece of chalk exists in this world is based on the essential, essential principle of existence.

[70:00]

Regardless of the idea of whether it is, it exists or not. Created by a human. Stateless. Don't you think so? When you think of, when you think of a piece of chalk, as an idea, this is a piece of chalk. When you have a name, to be called, name of a piece of, such as, saying that this is a piece of chalk. I think the name of the piece of chalk is created by the human speculation. But regardless of human speculation, the piece of chalk exists already, completely. This is when you understand the

[71:07]

essential principle of existence as a piece of chalk. This is right understanding, right understanding. So even the ignorance, ignorance is not the, is not the good nature and bad nature. Ignorance is just existing. Even though, even though you don't like, you like, you like it and you hate it. The ignorance exists within yourself. I think in Christianity it is explained by the story of Adam and Eve, who was the eighth of the, the eighth and a half. Strictly speaking, the thing to, by the,

[72:10]

by the eighth of the after. The original sin comes from the meaning of the after. The after. In that time. But the, I don't think there is something, I don't think there exists such a thing, original sin. Even such a thing exists already, before you think, before you think. This is original, original sin. In other words, the original sin exists already before the Adam and Eve, the eighth of the after. The after. In other words, the original sin exists already

[73:12]

after the same time, at the same time when the God existed in this world. This is original sin. From this point, original sin doesn't have a particular, particular type to have the substantial being. So someone, last week I said that you do something wrong. From the original sin, created by Adam and Eve in that way, in that time, in that old age, you reflect upon yourself, oh, Adam and Eve, they seem to be different. So such an understanding makes you rush into the church

[74:12]

and pray before the God and confess what you are doing. I think this story is not over. It is not over. Even the prayer, even the prayer to the God in the church, as soon as, as soon as you go out of the church, you know, something wrong appears in your mind. Then, before you reach at your home, you have to come back to teach church and pray again. Amen. What is sin, original sin? What is the existence of the animals? We are always the existence of the animals from the viewpoint of your own, human speculation. This is hate,

[75:16]

this is right. I like this, I hate that. Something like that. But if the original sin exists already, as mentioned before, as soon as, at the same time, simultaneously, when the God was born in this world, before the animal leaves the earth, then, if in Buddhism, Angulans never had a certain type of thought to have some kind of being saying this, I like this, I like,

[76:16]

I hate that. Regardless of the idea whether you hate, you like, Angulans exist. You should remember this. In other words, in a sense, even if Angulans exist, they feel freedom. They feel. They feel the world within them. Angulans exist within them. A free world. A world of freedom. So, how should I, how should we take care of this? It's impossible to confess what you are doing in the church. As soon as, as soon as you come out of the church

[77:18]

and you think, you think something wrong, and you must come back to church again. You have to go back and forth all day long through the whole life. In Buddhism, existence of freedom within the world of freedom is not to repress, repress, not to, not to repress, [...]

[78:21]

repressing. Repressing is to make up for something. Who? Replace? It's to, not to, replenish. Furnishing. Furnishing. Repent. Repent. Repent. To put something back has to be punished. What's that? That's replenishing. Be punished.

[79:22]

Replenishing. Plen. Plen. It's spelled R-E-P-L-E-N-G R-E-P-L-E-N-G N-I-S-H-I-N-G Be punished. What? The existence of anger within the world of freedom is not to repress it. Not to repress it. the, ah, fuel, fuel of burning, can, burning fires. Not to replenish the fuel

[80:24]

again and again. No. Even though you pray, you confess that you are the sin, how sinful you are in the church, before God. Amen. And even though you practice loving through the strict refreshing point, how sinful you are, you practice loving, but, you know, you, you are looking after your, as long as you are looking after your ignorance. The fault of some certain type, your viewpoint, or a certain principle, Buddhism, or a certain principle, Christianity, or a certain principle, yoga, or something like that.

[81:26]

It is important to avoid, avoid ignorance, or sinfulness. As long as you are looking at the sinfulness in that way, you have to back and forth all day, through the whole life. So, you stop looking at the ignorance in that way. To stop looking at the ignorance from your viewpoint is not to replenish the fuel to the candle, to the fire, again and again. When you practice loving, you do the, you find the illness. Ah, my illness is coming, coming, going, going on and on. Ah, I can't think of,

[82:29]

I can't, I can't, I can't stop my thinking, my delusions. What shall I do? Ah, when you think in that way, what shall I do? It means to replenish the fuels to the burning fire. What shall I do? How sinful you are. To stop, to stop looking at the ignorance is not to replenish the fuel to the burning fire. For instance, if you hear something, a ringing bell, a tin, a small bell, a big bell, a tiny bell, a small bell. If I hit the stuff and strike a little small,

[83:32]

a small bell, tin, oh, you think, you find, you find the ringing, you find the bell ringing. Oh, now, the bell is ringing now. Then, next moment, your mind makes you, impairs you to think, what kind of bell is ringing. To stop the thinking of the ringing bell, the ringing bell exists already, regardless of your idea whether you like or you hate. As long as the bell is ringing, all you have to do is just accept it. Oh, ringing bell, see, that's all. Don't repair. What kind of bell is ringing?

[84:32]

What kind of material is it? It is me. Just do it, just accept it, just hear it. It's enough. Then, what you, you have to do, you strive for doing, you do your best to do something which you must do. Right now, I want you. So, next to the meditation, all you have to do is just do the zazen. Whatever kind happens to appear in your bell, singing songs, playing drums, you don't care. So, the, not to replenish,

[85:35]

replenishing fuel, to burning fire, is to practice right thought. Right thought. Accept the ignorance, the existence of your ignorance. Accept, to accept the ignorance, it doesn't mean to do anything what you want to do. Okay? Okay.

[86:35]

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