as as the third point Buddha says all that is suffering is no self this third point all that is suffering no I'm sorry all that is suffering is no self this third point implies all that is transient is the suffering

[01:21]

and all that is transient is suffering means to stick at what is permanent last week I mentioned about this third point a little bit the component facts of mind are really complex they are the aggregation of the manifold psychological faculties of human mind but the self comes into existence when the various faculties of human mind are systematically integrated as a single

[02:34]

being of mind at this time life works as a whole but on the contrary an insane person it cannot integrate the complex psychic faculties of human mind like a splitting of personality from this point you will realize that the self established by the compound of factors of human mind is very fluid flowing tangible because the each factor of human mind acts almost individually

[03:35]

that's why it is pretty difficult for us to unify them to integrate in addition to this situation of the human mind it is defined by the faculties of heredity or personality and memories and so on what you are very slow in change base law of heredity and personality and memory are that don't change quickly rapidly they are very slow in change that's why we regard the self established

[04:41]

by the various faculty of human mind as a permanent maintaining the same form of the self that's the problem it is called eagerness uh at that time you you cannot see something as it is you cannot see something as it is which is fluid flowing very flexible in other words you cannot understand something as it really is it means that everything is

[05:46]

fluid and flowing and change tangible at that time you will suffer it is called suffering in Samyukta Nikaya Buddha says the body because is the body is selfless while the body self not while the body self the body wouldn't be subject subject to disease and it would be possible in the case of the body to command that my body be thus that not my body be thus but because the body is selfless therefore the body is subject to disease and it is not

[06:59]

possible to command that my body be thus that not my body that be thus if the bodies if the body were self the body wouldn't be the subject to disease and it will be possible in the case of the body to command in other words this body is something which is permanent which has the nature of substantiality but you never control if so in other words plainly speaking my body is my body

[08:01]

my hair is my hair my nose is my nose if my nose is completely my nose you can change you can command to the nose let the nose be thus let not be thus even the hair if hair were mine you could you would command to the hair that hair be white let not be let not here be brown and black and you could but actually you can't it is really impossible you know so well sometimes I look at

[09:08]

my my face and on a mirror I think I think of myself I am pretty young you know I am pretty young even though I am advanced the year years I think always I am pretty young in spirit sometimes I shave the hair so you don't know exactly how many white hair on my head when I shave the hair shave my head you know I become pretty young but if I were the long hairs you find out wow cut the case and say you have lots of white hair one hairs or two hairs if you find

[10:13]

one hairs or two hairs white hair you know you can pull it but they have lots of white hairs it's too great so I don't like a white hair but I couldn't control I can't control the body is selfless while the body self the body wouldn't be subject subject to disease and it would be possible in the case of the body to command let my body be thus let not by be thus but because body is selfless actually you cannot you cannot control at all therefore the body is subject to disease and it is not possible

[11:16]

to command my body be thus let not my body be thus because my body my hairs are changing moment after moment this is really truth you cannot control this change but when you don't when you don't understand this true you know even the hair is changing moment after moment without sitting even for a moment you will suffer you will suffer uh maybe in the modern day if you find a very miserable nose you can have operation you know to correct your nose

[12:32]

you know but one day I found a very interesting articles in the newspaper examiners you know lady who had the operation of her nose one guys found her has nose which she had completely operations nose operations that's beautiful then he said how beautiful that operation is hundred percent is good then she feel not so good then she left immediately without saying thank you because this guy knows knows this guy's knows what's kind of her nose before was before her nose is maybe crooked

[13:38]

but hundred percent hundred percent to say what the hundred percent is good is not the complete place so immediately he transferred she translated his place or she he knows he knows my previous nose so she feel not so good then she immediately left without saying thank you so important point is not to get out of the trouble you face right now okay even though you can't get out of trouble what you face what you face right now by the having operation suffering is suffering okay important point is you should know the truth

[14:43]

that's why shakamuni buddha the in this sutra says a form is a transient everything which is transient is the suffering all that is the suffering is no self we should know this point okay uh if so the question is there is completely no self then shakamuni buddha says all which is no self is not mine not i not myself okay all which is no self is not mine not i not myself it means

[15:52]

it means there is still there is still the self existence of the self okay that's why he said not mine okay not myself so what is this self which shakamuni buddha tried to realize no self is not mine not i not myself so in smutnikaya sutra also there is very interesting stories the the vajra gota the wanderer uh went to visit the exalted one and said

[17:01]

now master gotama is there a self at this were at these words the exalted exalted one was silent and then vajra gota also asked how then master gotama is there not a self the for for a second time also the shakamuni buddha was silent then vajra gota the wanderer rose from his seat and went away now not long after the departure of the wanderer the benevolent ananda said to the shakamuni buddha

[18:04]

how is it lord that the exalted one gave no answer to the question of the wanderer vajra gota so the buddha says if ananda when asked by the wanderer is there a self i had replied to him the lesser self then ananda that would be siding with the recluses and brahmins who are eternalists but if ananda when asked is there not a self i had replied that it doesn't not it doesn't exist that ananda would be siding with those recluses and brahmins who are annihilation

[19:08]

annihilationist annihilationist again ananda when asked by the wanderer is there a self had i replied that there is would my reply be in accordance with the knowledge or wisdom that all beings all things are impermanent surely not lord again ananda when asked by vajra gota the wanderer is there not a self had i replied that there is not it would have been more bewilderment for the bewildered vajra gota for he would have said formerly indeed i had the self but now i have not one anymore

[20:12]

in this story vajra gota the wanderer is very bewildered one who cannot he who cannot understand straightforwardly what the shakamuni buddha says it was pretty hard for him to understand completely what he said but it is not the case it is the case not for the vajra gota but also for us the vajra gota is completely all of us is there a self

[21:27]

the shakamuni buddha silent it's silent is there not the self buddha also was silent so if he said yes he there is his reply stick at the one-sided ideas which means eternalist that's why he keep he keep silence the vice versa uh

[22:31]

um the shakamuni buddha want to explain what kind of self there is what kind of self you have but he knew so well how difficult it was for him to understand that's why he keep silent he kept silence but behind his silence he tried to say something behind the silence yes your self is the self is yours but it's not yours no it's not yours the self is your self but it's not yours and then keep silence so behind silence you know this silence implies that there is a huge self

[23:42]

something more than the self which you can't explain yes there is self no there is no self buddha want buddha wants to tell the vajra gota in that way because if shakamuni buddha says there is no self vajra gota may think but i exist my body is exist to say there is no self implied is to say that the vajra gota will lose the subject of

[24:46]

his own actions deed daily life so he cannot help keeping silence that's all on the other hand but he said there is a self maybe vajra gota stick at the self he understands it is pretty dangerous so all he has to do is to keep silence and then he wanted to tell him that there is something more than the self which i tried to answer to your question behind silence

[25:48]

that is the meaning of their stories all what is no self is not mind not i not myself this no self is what you can explain can you explain this no self this no self applies to the shakamuni buddha's silence uh when you study buddhism um whatever kind of subject you try to study for instance emptiness

[26:59]

or no self there are the two very important point which you must take into account one point is the emphasis of no self is to get out of attachment of self who is perceived by the consciousness in terms of the worldly truth worldly truth what truth means uh to speak something in popular style in a popular style in playing style so purpose of no self is to get out of the attachment of the self who is perceived by the

[28:06]

consciousness the second point is the all things in themselves are no more than no self regardless of whether you like or dislike whether self is emptied or not okay same applies to the subject of the emptiness emptiness the purpose of the emptiness is to get out of the attachment of the self the purpose of the emptiness is to empty to emptify the self okay so the second point is empty is completely empty empty in itself all things are completely empty

[29:11]

all things in themselves are the very emptiness regardless whether they are emptied or not this is second point okay and then always put the emphasis the second point empty is empty buddha is buddha okay then i mention always you are buddha okay whatever you say i am not buddha whatever you say oh yes i am buddha you are buddha okay then in the popular style to say you are buddha is to polish the self again and again whatever you say i am buddha or i am not buddha

[30:18]

okay if you say i am not buddha okay okay please polish the idea saying i am not buddha you say yes i am buddha okay please polish again and again the idea saying i am buddha okay this is the buddha okay this is also shikantaza that's why in the case in the moral case too bodhidharma says the vast emptiness and nothing holy bodhidharma says to the emperor who what is the ultimate principle of the holy truth

[31:26]

buddha said vast emptiness and nothing holy far removed from your life the emptiness nothing holy what is it but whatever you say yes i understand what the vast emptiness is like okay please polish your understanding again and again saying i understand vast emptiness on the other hand you say i don't understand please polish again and again your understanding that you don't understand okay

[32:31]

okay that is the meaning vast emptiness in other words vast emptiness is you are completely free vast emptiness itself is also free but most people are completely tied up by the emptiness or vast emptiness if you are tied up by the emptiness or vast emptiness you know that vast emptiness is now free vast emptiness is of always tell you you are free okay any idea is free your opinion is free you say my opinion is right your opinion is wrong it's something wrong between the two okay if you insist on your if you insist that your opinion is right it means others opinion is also right okay

[33:33]

or in other words if your opinion is right there is something else so-called not right so whatever you say please polish a right understanding or wrong understanding right opinion or wrong opinion otherwise you cannot you cannot see the peaceful peaceful religious life you cannot find the assurance of relaxation of your existence okay so whatever you feel past emptiness is first emptiness you are free you are free you are buddha you are buddha always your buddha

[34:39]

but this emperor is really like a vajra god but in this emperor studied very hard of buddhism i think i think he stuffed his head with a lot of knowledge of buddhism but he didn't understand then emperor says who is he then that confronts me this question reminds me the the conversation between the the king milinder and the um uh what you call the nagasena which occurs in the questions of king milinder

[35:48]

the first the king milinder asked the nagasena how is your reference known and what is your name sir they asked nagasena i am known as a nagasena nagasena i am known as nagasena oh great king and as nagasena do my fellow religious habitually address me but although parents give such names as nagasena or surasena or virasena or shihasena nevertheless this word nagasena is just a denomination designation a conceptual term a current appellation a mere name

[37:02]

i think that this answer is answer made the king not king milinder surprised then he asked again and again and that story is very interesting now for no real person can here be apprehended but king milinder explained now listen you 500 greeks and 80 000 monks this nagasena tells me that he is not a real person how can i be expected to agree with that that is big questions you know how can i give a donate to you you know because there is no real nagasena

[38:04]

then he asked again and again how can i give you food how can i give you contribution how can i help you who received the result of your actions what's happened after killing the person and so on many questions then after that not the the king milinder asked the nagasena what then is this nagasena who is nagasena what is nagasena

[39:07]

so are perhaps the hair of the head nagasena no great king or perhaps the hairs of the body no great king perhaps the nails the teeth the skins the muscles sinus bones mouth kidneys heart liver serious membranes supreme lungs intestines misanthropes stomach excrement the bile of past blood degrees of fat and so on many things are they this nagasena no great king what is from this nagasena or feeling or perceptions or impulses or consciousness no great king then is it the combination of form feelings perceptions impulses and consciousness

[40:18]

no great king then is it outside the combination of form feelings perceptions impulses and consciousness no great no great king then ask as i as i may i can discover no nagasena at all he was really angry at that time that's very interesting just mere sound is this nagasena but who is the real nagasena still he asked continually your reverend has told a lie has spoken of falsehood he was really angry you know he was really upset you know there really is no nagasena but nagasena is very calm really then nagasena answered this is faint thing you know thereupon venerable nagasena said to the king

[41:29]

mirinda as a king you have been brought up a great definement and you avoid roughness of any kind if you would walk at midday on this hot burning and sunny ground then your feet would have to treat on the rough and gritty gravel and pebbles and they would hurt you your body would get tired your mind impaired and your awareness of your body would be associated with pain that's very interesting you know i think nagasena king mirinda was very rich you know because the king of the greek so he he doesn't walk maybe he tried to ride on a car you know

[42:33]

he came to the nagasena's temples by car but if you walk if you were anywhere you walk you know maybe you get tired completely that's why you are you know the emotion is not noble emotion is really heated then how then did you come and then he asked if you fall if you walk for a long distance you know i think of you hurt your foot and you will get tired you know then after that and then they are the awareness your awareness of your body would be

[43:37]

associated with pain then after that he asked how did you how did you come on foot or on the car and then king mirinda says i didn't come sir on the foot by on the chariot maybe car you know on the car then nagasena explained what's the car is what's the car is if you have come on the chariot then please explain to me what the chariot is is the pole the chariot no reverend sir is then the axle the chariot no reverend sir is it then the fields or the framework or the flagstaff or the yoke or the reins or the gold

[44:39]

stick no reverend sir then is it the combination of pole axle fields framework flag stuff yoke reins and gold which is the chariot no reverend sir uh anyway it's a long story so i remember that the body the moral case too reminds me that the dialogue between the king mirinda and nagasena which occurs in the mirinda sutra so but bodhidharma didn't explain didn't explain how did you come how did you come on foot on a car of course the emperor voice was very rich

[45:49]

maybe he didn't walk he ride on the car so but the bodhidharma says what is the no they said to the emperor whose questions what is the principle of buddhism the vast emptiness whole whole nothing holy like the answer of the nagasena's answer there is completely no self then the emperor will ask again who is he then that confronts me who are you here who are you here and then bodhidharma said i don't know exactly

[46:51]

it looks like shakamuni buddha is there a self he kept silent it's not that is there not self he kept silence instead of silence bodhidharma says i don't know i think so if you say if you say oh yes this is myself in a zen story the famous zen master called of the zen monastery then he called him to his room i forgot his name and then master says i didn't call you you know i call the tsutsu i call tsutsu and this is us

[47:57]

you know i didn't call katagi i didn't call the you i did i did i called i called the tsutsu means i called i called a true self okay true self true self then at that time this kept silence silent because he can he couldn't explain who is true self who is true self if you say i am tooth it is still something like a self which you stick at a tooth and katagi but true self is completely one with the tooth

[49:00]

how can i explain which is tooth which is katagi you know then the master asked him i didn't call katagi i called tooth okay my position is tooth let's imagine then bodhidharma says i don't know exactly the emperor failed to understand what he understood he didn't understand thereby bodhidharma crossed the river for shorinji and spent nine years there sitting at the wall now once his comment in verse he said first vast emptiness and nothing holy he said first you know he said the vast emptiness and nothing holy the searching

[50:06]

opportunity develops a separation from something else something you know for once he once he said master was really love this statement mentioned by bodhidharma vast emptiness wow how huge you know you can't grasp so in a sense he really like love this statement vast emptiness it looks like delicious water so when your throat is thirst when you are thirsty then he once he said master tried to drink this delicious water but it's too delicious to let it go down to the stomach so he vomit again you know

[51:07]

and says first emptiness first emptiness and nothing holy how wonderful it is it looks like a mother mother tried to drink a cup of delicious juice you know you know she feels how delicious it is she she couldn't she couldn't let it go down then vomit again and give it to the baby it's true that's why i feel i feel the once his comment i feel in that way from once his comment vast emptiness and nothing holy the searching opportunity develops a separation from something that translation is a little bit funny but you know originally says like kt it's pretty simple

[52:11]

like kt uh let's imagine there are the customers and but customers and uh and you know there is a guest and host host guest is guest is emperor emperor tried to buy something from bodhidharma because he came to the china you know to sell something you know what's so-called buddhism so he expected how wonderful stuff he has so he tried to see him and buy it but actually he's he didn't have for emperor who didn't have enough money but anyway he are very curious of seeing bodhidharma and asked what are you what what kind of stuff you have

[53:15]

then bodhidharma says vast emptiness vast emptiness and nothing holy it's looks like uh it's it's it's very huge it's awfully awfully expensive awfully expensive he didn't have enough money to buy this vast emptiness um so he gave up completely gave up the like that like it means that's opportunity okay the opportunity he tried to buy something from a bodhidharma because the bodhidharma was very popular in india he came now how wonderful he is so he tried to buy something from bodhidharma the kt means uh well what can i say uh uh kt means uh

[54:23]

it's pretty hard to explain passing each others you know the passing passing by each others you know passing by each others the emperor who has a great great curiosity has a great curiosity of buying something from bodhidharma then the moment when he asked what kind of stuff you have you know what's the buddhism what is the principle of buddhism you know bodhidharma shows great stuff vast emptiness which is very expensive very expensive and then at that time he lose something you know he lose opportunity you know passed by in other words he didn't understand he didn't have any monies he didn't have enough monies to buy

[55:36]

it means he's not enough he's not good enough to understand what vast emptiness is like passing by each others passing by each others not only between the bodhidharma and the emperor but also you did you do always in your daily life passing by each others you know when you get the marriage i mentioned always marriage is something something funny and very interesting very interesting stuff in the beginning of getting marriage you know everything is all right you know everything goes

[56:39]

so well but they each other doesn't don't understand completely who they are you know because if you discuss if they discuss something about something with with them with each other they realize there is something miss missing man they miss something between the two you know then sometimes fight sometimes fight but in united states it is very free for you to divorce or to get marriage anytime anywhere it looks like a very lucky

[57:42]

it looks that you're lucky but in japan if you are divorced you know it's pretty hard to live in this world particularly for women but that's okay it doesn't matter you know then when you get the order when you get order now you gradually understand who my wife who is my wife you know who is my husband you know but strictly at that time it's too late too late because they are pre-old they are mostly put the one hand into the casket

[58:46]

well now mostly both legs into the casket and then they understand so well when the the moment when their legs is output on the casket they understand so well how wonderful my wife is how wonderful my husband is but it's too late it is passing by each other okay we are always doing that doing in that way passing each other so Zen monastery there is a technical term Shi Futoku, San Futoku Shi means master, Futoku means not attain, not obtain, not get

[59:49]

in other words it's difficult to get the master San Futoku, Shi Futoku San Futoku, San Futoku means it's not so easy to practice the Shi Futoku means it's not so easy to get the master while you are practicing under the guidance of the teacher while he is alive you always criticize him my master is really crazy I don't like my master you know in the United States Zen students always looking around who is really Zen master you know that's up to you that's all right

[60:53]

but while you are looking around who is really Zen master you couldn't you cannot you can never find the real Zen master okay please stop finding then practice under the one guidance of one teacher whoever he is doesn't matter I thought always in that way while my master was alive I hated really my master because he didn't he didn't teach anything at all he always let me cleaning the temples and fixing a meal and washing the clothes it was really nonsense for me so I really hate it

[61:56]

but after coming to the United States and after and after starting the Buddhism with you and after my master's death I really want to get my master again but it's too late it's called Shi Futoku it's called I really regret that I want to get my master again it's called Shi Futoku okay while my master was alive I always against you know his activities also my activities I always against it so there was no practice for me office cleaning washing picking a grass

[63:06]

but it's really practice it was really practice for me when I think now picking grass washing clothes they are all really good practice for me but

[63:25]

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