Today, I would like to think about reality with you. I think reality is not so simple. It's very complicated. So it's pretty hard to understand what reality is. But I don't like to explain about reality, philosophically or psychologically. Anyway, from the viewpoint in our daily life, I would like to see the reality again with you.

[01:10]

I think in Buddhist psychology, we have the human mind divided into the eight consciousnesses. In this respect, as you know so well, in your daily life, you can see something with your eyes, you can smell with your nose, you can hear something with your ears. Mostly in our daily life, five consciousnesses or six consciousnesses operate. And guide our daily life to go in which direction.

[02:39]

Briefly speaking, it may be called the human thought. Human thought created by the human brain. In other words, it may be called human speculation. But Zen Buddhism always puts the emphasis on the self, which is vivified in his daily life. So, vivified, to vivify, or to exist vividly. Zen Buddhism likes so much such a word, vividly, or to vivify, or to exist vividly,

[03:46]

something like that. But what is, what do you mean by, what do you mean the self is vivified? This is very important, you know. We have to know at this point. Or, if you use the conception of time, I think it is the, what the self is vivified is, I think, the present. Present, conception of the present. The present. The passing day, passing day. So, present.

[04:49]

Now, present is, present indicates actual fact that we are vivified. We exist, we exist vividly anyway. So, plainly speaking, it is, it may be called life force, something like that. Life itself. This life force, this present, time, the time of present, goes beyond something human speculation anyway. In other words, you know, you realize, you can realize immediately that your heart is beating,

[05:52]

and your blood is circulating all over your body. Before you think, I am exist, I am. I am existent or not, you know. So, your brain, your five, six consciousnesses work. Anyway, all organs, all organs of your body operate before you are aware of, to see whether you exist or not. This is, I think, the time of present. Time of present. Now, also, let's consider this time, present,

[06:56]

this present. Now, when reduced, when reduced to essentials, I think present is sort of a moment, sort of moment. So, present, present passes out of existent for a moment, in a moment. It is considered maybe past, as past, conceptual past. So, present passes out of the existent in a moment and also produces corresponding new moment. What endures for one moment,

[08:03]

it is called future, it is called future. So, in a moment, the present, the time of present is very quick to change. When the moment, when the moment move, works, that's why the present universe is expressed by another word, passing day. Present is passing day. So, let's imagine this present is here, in other words, this moment. So, present is, present is to pass out of existent in a moment as past

[09:08]

and produce a moving forward as future. This is present, this is present. Okay? So, the present, the time of present is completely, entirely sandwiched, sandwiched between the past and future, you know. When you say this is present, it is already past and it is already future. This is present. So, present always is sandwiched between the past and future. Okay? So, in other words, the present which is sandwiched

[10:12]

between the past and future is the present which is emptied by past and future. Okay? So, present don't have a particular idea, this is present, no. When you say this is present, present already has gone. Which way, in which direction to go, as a past, as a future. This is present, okay? For instance, for instance, here is Katagiri and here is Pat. His name is Pat. I am here and Pat is here. In terms of present, the time of present,

[11:15]

it is very simple, you know. It is very simple. So, Pat and Katagiri, that's all. Very simple. No trouble between the two, okay? But before you try to create trouble, the past already exists in terms of the time of present. In other words, the past, the blood, the blood which Pat possesses, circulates smoothly already. Before we create, what's blood? What kind of blood? See, this is very simple, very simple. So, Katagiri and Pat. This is very simple. But, unfortunately, human beings possess six senses

[12:20]

or seven senses or eight senses. So, the mind immediately acts towards the object. Then, immediately, who is Pat? Who is Katagiri? Then you say, Katagiri, Japanese. Katagiri is Japanese. Then next one, Katagiri is a Zen priest, not a Christian father. Katagiri, oh, well, Katagiri, where was he born? Well, Japan, maybe so. Well, what part of Japan he was born? Well, Tokyo, no, not Tokyo. Kyoto, no, not Kyoto. Osaka, oh, yes, he was born in Osaka. But some of you misunderstood before.

[13:22]

In the past, Katagiri, he was born in Tokyo. Someone said, no, no, he was born in Osaka. So, two guys fight. No, you misunderstood. You are wrong. I am right. So, this is trouble. This is big trouble. So, relation is not simple in that way. So, why is it we have to think in that way? So, why is it we have to have relationship with each other in that way? In terms of the time of present, simple, you know, simple. Relation is existent in plain being, in plain, what would you call, basis,

[14:25]

in plain basis. Very simple. Pat, Katagiri, that's all. But when you say, who is Katagiri? Japanese. At that time, relation is already complicated. In other words, such a relation is in the three dimensions, in the three dimensions. See? See? For instance, when you go to the Golden Gate Bridge, the relation, when you go to the Golden Gate Bridge, the relation between you and Golden Gate Bridge is very simple. Golden Gate Bridge and you. That's all. But some of you think, well, I want to die.

[15:29]

But I don't think I don't want to die. I don't think I want to die. But some of you think, I want to die. When you see the Golden Gate Bridge, that's trouble. So that relation between you and Golden Gate Bridge is very complicated. It is already placed, that relationship is already placed in three dimensions. From the viewpoint in past or in future. Not only present. So you see immediately Golden Gate Bridge not only in terms of time of present, but also in terms of the time of past and future too. This is trouble. How? That's okay.

[16:47]

If you want to die, if you think, I want to die, the moment when you see the Golden Gate Bridge, that's okay, that's up to you. But actually, it's pretty difficult to die immediately. This is trouble too. So what should I do? Going back and forth. Then sometimes you come back to the Zen Center and thinking, thinking, thinking, what should I do, what should I do? Then next day you try to go to the Golden Gate Bridge again and look down over the Golden Gate Bridge. Wow, it's too high for me, so let's go back. Then how does conception of past and future,

[17:59]

excuse me, how is the conception of past and future is possible to exist in your daily life, in the present, in the present, okay? I think in the past, even in the past, in the future, the conception of the past and future, can you think the conception of the past and future exist in the same situation as the time of present? Like your blood, the presence of the blood,

[19:06]

circulation of the blood. In other words, do you think the conception of time, time of the past and of the future is completely equal to the conception of the time of the present? I think they are very different. The situation of the past and future is a very different way to exist in the present. So how can you let the past and future exist in your daily life?

[20:07]

So, if so, the present is completely present, completely present, as mentioned before. It is very pure, it is very pure, no troubles. But what makes your life complicated? Saying, I want to die. The moment when you see the Golden Gate Bridge. So I think, you immediately, you think something, you know? In other words, the time of the past and future exist in the sphere of human speculation. Not in the sphere of the present, which is vivified. Human speculation.

[21:17]

Human speculation creates past and future. That's why the moment when you see the Golden Gate Bridge, you think, oh, I want to die. Why? Why? It means, in the past, you experienced very sad, you know? You had a very sad experience in the past. Then you have brought some difficulties from past to present. Then you have now some difficulties. This is past. And this past is the cause. In which direction to go?

[22:17]

Then you think that I have a difficulty. That's why you think, you think, I want to die, you know? Immediately. The cause, the cause was created in past in your daily life. And you have brought, you have carried such difficulties or cause, which make your daily life confused. And then, next moment, when you see the Golden Gate Bridge, next moment, you say, I want to die. I want to die. To die is something which will happen in future, in future.

[23:27]

Okay? So you try to visualize, visualize in your speculation, in the sphere of speculation. You visualize something. The conception of the death is created by the cause, which was created in past, by past. The cause was in past. In other words, cause was past. Okay? And then the result is, result is the future, will be future. The result is not the present, because this result is something which advances,

[24:34]

advances in thought. So I would like to die. I want to die. So, in the domain, in the sphere of the time of present, the past and future exist not in the same way as the present. They exist in the form of human speculation, in other words, human thought. Okay? And also, as mentioned before, present is just here, you know?

[25:41]

Present is, present occupies just this now and right now and right here. Okay? This is present. And also in the domain of this present, it is past. You should keep in mind that past and present and future exist in the form of human speculation. Okay? It's pretty hard. It's pretty hard to believe. But if you open your eyes, it is really past. It is really past. That's why when you see the Golden Gate Bridge, some of you think, Wow, Golden Gate Bridge, beautiful, that's all. Some of you think,

[26:41]

Wow, I would like to die. Some of you think, Well, it's not so beautiful. No. Because most of the same bridge, we have most of the same bridge in Japan. Recently, going of which goes through the main, Shikoku small land, main land, main land to Kyushu. Mostly same, color is same. Then, Katagiri says, Oh, it's not so beautiful. I have most of the same bridge in Japan, which is beautiful.

[27:42]

Which too is beautiful. You see, you are always endowed with the sun and the moon. I thought the sun and the moon are very beautiful. More beautiful than that when I saw in Japan. Because San Francisco, the sky is very clear. Very beautiful. Then when I see, when I see the sun, when I see the moon, all I have to do is just to see the sun,

[28:45]

just to see the moon, how beautiful it is. That's enough. But immediately, my speculation starts to work. Well, the sun in San Francisco, the moon in San Francisco is more beautiful than that in Japan. Well, which of two is valuable? Which of two is valuable? It is possible to make questions in that way. Some of you, some guys, there is very interesting stories. Not stories. Maybe someone asked in the same way, which of two, moon or sun, is more valuable? What do you think?

[29:45]

The moon is more valuable or the sun is more valuable? Someone says, well, the sun is not so valuable because sun is always shining when we don't need. But the moon, the moon is more valuable than the sun because the moon is always shining over us when we need. Maybe so. Maybe so. But this story, this is a very interesting story, but if the same events happen in your daily life, it is a very big problem. It is a very big problem.

[30:47]

It makes you confused and confused again and again. That's a big problem. That's why when you see the Golden Gate Bridge, I want to die. But the Golden Gate Bridge doesn't think, please, go ahead. Just the Golden Gate Bridge is the Golden Gate Bridge. The relation between you and I, between you and the Golden Gate Bridge is very simple. Just there. The Golden Gate Bridge exists in the sphere of the present. That's all. But the moment when the past and future insert into your present, at that time the relation is not simple.

[31:59]

The relation is... The relation is formed by the three dimensions. So, if so, why we... This is reality. Reality is not the present. Reality consists of the present and past and future. And also, past and future exist, considered as human speculation, not as the vivid, vivid being, vivid being like present. And also, this past and present exist in the sphere of this, that,

[33:01]

which is called present, which is called present. It seems to be impossible, but it is possible. If you open your eyes and watch carefully your present, it is possible. If this past and future, the conception of past and future, create the trouble independent, indifferent, indifferent to realizing your life, which is vivified, which is vivified. You have to...

[34:03]

You have to... Anyway, you have to... You don't have to. You don't have to attach to it. Okay? You should... You should make every possible effort to have relation with you and something in the sphere of just present. Just present. This is practice. This is practice. Empty in. Empty in the conception of time, conception of future, which exists in the form of human speculation

[35:04]

in your brain. They create always trouble. They bring trouble to you, always, in the domain of the present. If so, we have to, at any cost, empty those, empty human speculation. That's why Dogen then says, throw away, throw away anything, any idea of good and bad. Okay, let's imagine. What is good? And how does conception of good and bad exist in the sphere of present? The conception of good and bad exists in the same way as the present, as your life,

[36:05]

which is vivified. I don't think so. The good and bad are completely existent as human speculation. This is true. Don't you think so? Not real things, not real things. There is something which advances in thought in the sphere of the present. So Dogen then says, throw away, okay, throw away those things, good and bad, whatever you think, universe, to throw away is not to ignore, okay? Don't misunderstand. To throw away is not to ignore, not to,

[37:06]

what do you call, not to let them disappear. Universe, throw away is to empty, to empty, to empty your human speculation, to empty your speculation, to empty the function of your speculation. To empty the function of your speculation is not to ignore the function of your speculation, okay? This is very important. Because the infinite speculation exists in the sphere of the present in the form of the ideas, in the form of ideas which advances in thought, okay?

[38:07]

Not, they are not something which is living vivified, okay? You say, oh, I don't think so, that they are completely living vivified, vividly. I don't think so. So to empty, to empty, to empty yourself, to empty yourself, to empty your, the function of your speculation, this is very important. And then, try to have relation with the present, the present, okay? But this present is not merely present. This present is the present which includes,

[39:13]

which includes past and future, past and future. But this past and future exist as the form of human speculation. Because before you think who I am, you are exist, you are existent. This is present. If so, the too empty or too throw, to throw away, the function of human speculation is what? I mentioned before, to throw away is not to ignore

[40:15]

the presence of human speculation. In Buddhism, the too throw away is called upaksha in Sanskrit, upaksha. The meaning, there is very interesting meaning of this word, upaksha. Upaksha is too throw away. There are five meanings, five meanings as follows. One is, one is to stare at, to stare at carefully and firmly. Calmly. Before you give up,

[41:15]

before you give up. This is one meaning. To throw away is to stare at carefully and calmly. Before you give up. This is one meaning. The second is to pierce, to pierce. To throw away is to pierce. In other words, to see into, to see into, through and through. Is it very interesting? You see, the master says, the dog says, throw away, good and bad. Where is the good and bad? I cannot find the good and bad which I have to throw away. You can't. But you're always finding, chasing after, where is,

[42:16]

where good and bad are. Because the dog then says, one is, throw away. So I have to throw away anyway. So you're always chasing after where is good, where is bad. Please, please go away. But you cannot find. You cannot find. So, the second is to throw away that, to throw away is to pierce. And the third is, this is a big problem. This is a big problem for America. I think so. The third is, to wait. That is to wait with strong perseverance.

[43:20]

With perseverance, that's a big problem for you, you know. Because I think American people, more frankly, than the Japanese, you know, when you feel happy, wow, like this. But Japanese don't, don't show immediately. Not, this comes in the usual sense. In the usual sense, Japanese always, just a little bit, just smile a little bit. Just smile. Are you happy? Yes, I am. Like this. But the American is, are you happy? Yes, I am happy. You know, like this. Let's dance, go, go, you know. But,

[44:26]

to wait, to throw away is to wait with perseverance. This is very difficult. I said to one of our students, please wait for great opportunity which will come up to you. She said, you always said, wait, wait. I can't wait. I'm sorry, but you have to wait. If you want to adult, if you want to be adult, you have to wait. You have to walk step by step. If you want to build a house, you have to wait.

[45:28]

Making foundation first, then setting the pole, and making a roof, and making a wall, and then setting furnitures, making a window, spreading the carpenters, no, carpet. Then you can live there. But until you live there, you have to wait. To wait, to wait for great opportunity which you will be able to live is to walk step by step,

[46:32]

from the foundation to wall, to roof. You have to wait. Then you should throw away any ideas, I want to live immediately, you know, immediately. Then you push the carpenter to build the first, as soon as possible, hey, what's the matter? You are very slow in building the house. Hurry up! Then the carpenter says, it's impossible to build for two days. Let's imagine, you know, how difficult words they are. We have to do lots of things. Really impossible to build your house just for two days. It's impossible. But your ideas, your speculation thinks, I want to live immediately because I have no hope,

[47:33]

no house. See, your speculation pushes the carpenter to do fast. Then at last you fight with the carpenter. So the carpenter says, I don't want to work with you. Oh, okay, go ahead. I want to get, I want to get another good carpenter. But first of all, you should throw away any ideas, okay? And wait, wait. Then the thought is to wait. To wait for opportunity with perseverance. Then fourth is

[48:35]

to be generous, to be generous, to tolerance, to tolerance. Okay, this is also sort of waiting for the opportunity. You do Zazen, immediately you find it terrible. So you think, I am not qualified to be deserved, to be the good Zen students. So you will give up doing Zazen. But it's not so good. If you follow your life in that way, nothing can be succeeded, however you make effort. So then you try to see your life, from since your birth to death, okay?

[49:47]

For a long period of your life, since your birth to the death, then you try to see the totality of your life. This long period of your life, many things happen like this, okay? Then when you do Zazen, you think, oh, I am not good students, Zen students. This is here. The next moment, you feel so good from Zazen, well, maybe, probably, I may attain enlightenment, so I should continue to Zazen more. This is like this. Next moment, completely you are upset because there is nothing to give you any suggestion

[50:50]

how wonderful Zazen is here. Then you discourage. Many things happen. But important point is please wait for the opportunity and you should be generous of seeing, understanding your life. Don't understanding this point, okay, which is sticking out from the surface of your life, become like this. The Hakurakuten, who was the emperor in China, composed a poem. He said, the first verse of this poem, he said, what, what,

[51:53]

well, excuse me. Well, well, anyway, what does, what does snake, what does snake dispute about with your horn? Can you, can you imagine a snake? Snake, snake like this. Snake has two horns. Oh, snake, I'm sorry, snail, yes. What does, what does snail dispute about with your horn, two horns? You try to touch it. The snail, immediately draws his horn.

[53:01]

Something like that. Bad spirit of Zen student, maybe I attain enlightenment, or I disappear completely. That's all. You have to, this, you have to, you have to be generous of seeing, understanding, seeing, dealing with this many horn, a variety of horns, which is always coming out, sticking up, sticking up, or sticking down, like this. So, first is to be generous. Of seeing your life.

[54:04]

And fifth is to throw, to throw, okay? The last meaning is to throw. Before you throw away something, you have to do four things, four things, okay? To stare at carefully and calmly. And second is to pierce, to see into the depths of your life, okay? To see into the reality of what happens. And third is to wait for great opportunity with perseverance. It means, it doesn't mean you do nothing, okay? You do nothing. You have to do, you have to do,

[55:07]

you have to create the opportunity, moment after moment, okay? In other words, you have to deal with, deal with present. Present is opportunity, okay? And then, after making every possible effort, after doing your best to do something, then wait for great opportunity with perseverance. Then fourth is to be generous, to be tolerant, okay? And then, please throw away. This is the throw away, okay? To throw away is not merely to throw away simply, okay?

[56:08]

You have to do four things before you throw away. Isn't it very interesting? Point, okay? Zazen is very good. So, zazen is, zazen enables you to practice all things, all things which I mentioned. Tolerance, perseverance, to watch carefully, whatever happens, to see into the depths, okay? Then, just sit. All you have to do is to spin, fully, that's all.

[57:06]

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