The significance of Gyoji is as follows. The merit of performing Gyoji is assuredly offered throughout the limitless universe. It is not realized by the self and others, and yet it manifests itself in that way. By Gyoji of the Buddhas and Patriarchs, therefore, one can actualize it and attain its ultimate nature. By one's Gyoji, by one's Gyoji, he can actualize the Buddha's and Patriarch's Gyoji

[01:02]

and attain its ultimate nature. The significance of Gyoji is as follows. The merit of performing Gyoji is assuredly offered throughout the limitless universe. It is not realized by the self and others, and yet it manifests itself in that way. It's mentioned the other day, our practice is absolutely antified practice, which is called Gyoji, just maintaining practice, just maintaining practice, without competing with others, without conflicting,

[02:08]

without conflicting with any conception, good and bad, and so on, right and wrong. This is practice, this is our practice, which is called Gyoji. When your practice settles in that way, that practice is Buddha's work, Buddha's practice. During the past 2,000 years or so,

[03:26]

the Sakyamuni Buddha's teachings have been handed down from India through China to Japan. And in the history, we cannot ignore that there are two types of viewpoints in life, even though the Sakyamuni Buddha's teachings are based on just one point, one essence, which is harmony. For instance, in Japan, there is one Buddhist school, which is called Pure Land School,

[04:31]

founded by Shinran Shonin in Kamakura area. At that time, Shinran Shonin got married, married with a woman, and ate meat. At that time, the rest of the Buddhist schools, the old priests, were very strict to observe the Buddhist precepts. So only Shinran Shonin got married with a woman and lived their own lives as a Buddhist priest. But imagine what happened, what would have happened around Shinran Shonin.

[05:39]

If you read Shinran Shonin's books, you will understand how difficult Shinran Shonin's life was. Shinran Shonin, he, through and through, realized how strong the sinful sin is rooted in the bottom of human nature. According to the sin rooted in the bottom of human nature, he realized how sinful human beings are.

[06:42]

And he believes that the existence of Kamakura, the same all sinful beings, from this sin, the source of sin, rooted in the human nature. In this point, the human being is based on the nature of sin. You have to throw away all of what you have considered possibility, possible. And you rely upon untroubled compassion in order to save all sinful beings from their suffering.

[07:59]

In this respect, the human being cannot escape from the source of sin. Rooted in the bottom of human nature, this is Shinran's Self-Realization, rules according to the Buddha's teaching. It is called Pure Land School. On the other hand, if you read Nirvana Sutra or Lotus Sutra, you will notice that human beings, all sinful beings, possess Buddha nature. In Nirvana Sutra, Shakyamuni Buddha says, all sinful beings without exception have Buddha nature.

[09:08]

In this respect, all we have to do is just to believe, trust on the Buddha nature, which individual possesses the underlying essence. Wherever you think of yourself, strictly speaking, we are already saved from our suffering, because we are enveloped by Buddha nature. This is principle of Nirvana Sutra and Lotus Sutra and so on. In short, what this tool is like, is just to consider human beings sinful.

[10:14]

A human being should be considered as a part of purity, a nature of purity, which is tool-like. If you go back to Shakyamuni Buddha's teaching, how does Shakyamuni Buddha regard human beings as a nature of sinfulness or a nature of purity? This is called Nirvana. According to Shakyamuni Buddha's teachings, we should keep in mind that he doesn't have prejudice,

[11:26]

any prejudice, saying human being is based on a nature of sinfulness, and human being is based on a nature of Buddha-birth. This teaching is based on, as you know so well, the principle of rising, the principle of rising on the ground of conditions, which is called Envy, which is just a little part of being sinful. Envy is just a little part of being, implies the state of being, which arises on the ground of conditions, various conditions.

[12:35]

One day, as the Buddha said in Ayutthaya, on the upper reaches of the Ganga river in India, in Kosala in India, he stood and looked at the lever which was flowing in rushing speed over these disciples. Shakyamuni Buddha says, look, the Ganga river is flowing

[13:41]

in a big swirl. Man also is just like this. Look, the Ganga river is flowing in a big swirl. Man also is just like this. According to the presence of the swirl, is there any idea that could be possible for us to put a certain idea into it, human being is based on the nature of sinfulness or nature of Buddhahood. Yes. If you have your own eye,

[15:00]

eye, open your eyes and look at this swirl, you will realize that there is no idea of possession of substance, of attachment. No. In the sphere of swirl, which happens in the Ganga river, it doesn't have no conception, no idea of possession, of substance, and attachment. Because swirl itself makes appearance arising from this condition.

[16:01]

The moment when a certain condition gathers, it brings something which is called swirl into being. The next moment, swirl will disappear by the condition which brings disappearance of swirl into being. This is truth. In this story, you can realize that you can realize what Shakyamuni Buddha believed concerning the human being

[17:08]

and all things in being. He doesn't attach, he doesn't attach to a previous death. Human being is truth. Human being is Buddha nature. If you believe human being is Buddha nature, human being is Buddha nature, then this understanding brings a certain idea into being in your life. If you say human being is simple, it also brings a certain idea into being right before you.

[18:09]

But it's a secret. The human being doesn't consist of a certain idea. It's called simpleness, it's called Buddha nature. If we believe that there would be something which brings into being grace called the principle of Ksitigarbha, it's not possible according to Shakyamuni Buddha's teachings. That's all. And this is the origin of it. In the spirit of the state of being which lies on the ground of existence, there is condition. There is absolutely no use

[19:14]

to get a certain idea into it. Shakyamuni Buddha preached all beings, all living beings without exception have the Buddha nature. A dying Zen master preached all living beings have no Buddha nature. Having, not having a Buddha nature are completely different in verbal meaning. A people must have

[20:17]

doubt as to which graft the essence is part of this. Only all beings, all living beings have no Buddha nature itself in the Buddha way. Why? Because we must to accept a certain idea or certain idea failing human beings this is Buddha nature. It also has been said the way of no Buddha nature has been taught since long before from the inner sanctuary of the

[21:18]

fourth patriarch. It was seen and heard by the fifth patriarch transmitted in a dying Zen master and advocated by the Doshu Zen master and advocated by a dying Zen master. The way of no Buddha nature must be preached practiced do not take place. While a human being is understood as a nature of infinite as a nature of Buddhism it is still realm of

[22:20]

human perception but you have to go around go around continuously because you are changed you are changing after your own care it is not our practice beyond discrimination between the Buddha nature and the sentient nature there is true practice which is called joy which is a kind of peace that is real and expanding human being the conception of a content of Buddha nature is to explain to the if human being

[23:26]

sits right in the middle of in this original in this original how can we teach our life human being which we can understand is in the sphere of human perception which we have yet little of but at any cost in the Buddhist teaching Buddhist practice we have to come into contact with the true practice beyond discrimination of dress and style the five the significance of yogi age and style the men of

[24:27]

performing yogi age assuredly offers throughout the length of humanity as mentioned this morning to say what we are living is to say what we are living there is the interest to think that we are living i am living i am feeling certain there is completely the interest to think that i am feeling certain i am practicing that this is existence you have to know you have to experience this real reality say what you are living is say what you are living what you are living

[25:32]

is what you are living say that you are living just to say what you are living or to say that you are living It's too difficult to explain, but if a woman says, if a woman says that there is something superior, we are led by a conditioned origination, ok?

[26:36]

So what is conditioned origination? When you come to Sahaja, to do Zazen, because you have some idea, some idea, you own some idea of what it means to carry you into the earth. According to your idea, you made up your mind to come here. But it's difficult to make you think, to consider what makes you think, what makes you decide. Your question is, you make a question to me, I don't understand what you say. What makes you say that? Your mouth, ok? Your mouth makes you say it in that way? Your mouth makes you say it in that way?

[27:40]

Are you a head? Are you a body? Are you a neck? You want to see what makes you, what compels you to make such a question? Even though you don't understand, it's ok. But it is true, it is true, it is true that you should be led by not to think hard, not to use serious power. If you watch yourself in your life, you understand, you get a sense of what there is, what is there. According to your thinking, we call conditioning original.

[28:46]

By the various conditions, something happens. Something is created. A thought. In the sphere of conditioning original, there is no room for such an idea in here. It is good, it is bad, it is right or wrong. In other words, it is the law of impermanence. Impermanence. Something, something in nature, like a feeling of nature. It's a story, it's a myth, it's a myth about people living for a moment. But by giving this space, the method of performing it don't behave assuredly of it.

[30:04]

Throughout the infinite universe, it is not realized by the person on it. Nevertheless and nevertheless it manifests itself in that way. You create your circumstances, or circumstances create your life, makes sense. Govindan says life, a bird, makes its life in the air. Life, its life, makes a bird. The life makes the air. The air makes the life. Which is what?

[31:05]

Which is the first? Which is to first? You come here to sit. You do zazen, or your zazen makes your life, or you make your zazen. In other words, circumstances make your life, or you make circumstances. Which is first? Which is second? If you say, yes, I am doing zazen, there is total prejudice. If you say, no, it doesn't make my life, there is also total prejudice. Think how should you do. Zazen is simultaneously with yourself, and you are simultaneously with doing something.

[32:14]

That's all. This is called joy. This is called joy. Just maintain that. It is not realized by yourself, by others. You can't realize. If you stick to, even for a moment, to a certain idea, I am God's student, it is not real talk. And the other one, if you say, I am good student, I am good talkative, it is not real, also not real. True talk. True talk is here and now, beyond discrimination, between that, between God and between them. Discrimination, or circumstances make your life, or you make your zazen.

[33:18]

Why do we do zazen? Is that a question? I think I have given a certain kind of answer to the question that someone asked me. And what we are, let's think something like that.

[34:24]

What? Do you think you are good at zazen? What do you think? The idea of effort, or what you think, is what is driving you to do something, which is a maintain of effort. As compared with yourself, or another. If the effort is from within. But the two efforts in doing things must be taken beyond that. The first is, the second, the third, the fourth, these two efforts.

[35:25]

What do you think? I am talking about, it's not simple, as you mentioned, that it should be part of what, it should be part of what you consider, means our head. I am talking about something more than that. Because the spirit, all you have to do is, the spirit, that's enough. What, on the other hand, will make your head, is what you think. Get on with it, this is true. But in the field of just doing it, just doing it, it goes beyond, it goes beyond the intellectual sense. And doing something, and reducing it. Yes, they are making it. If you think first, your pieces, and then you use your, you try to take care of your pure pieces, how do you feel? If your pieces, in this respect, your pieces, belongs to a fixed culmination of your intellectual sense, to do this realistic work, dirty or clean.

[37:14]

From this point, when you think all your pieces are dirty, dirty, dirty, it's all useless, no progress. Without considering spirit. And even though spirit comes from your, a part of your body, spirit is also your life, a part of your life, rather than a piece of your life. But why doesn't it take the least method of cleaning, purifying? Even though it is true that everything is pure and divine. Just do it. Just do it. Just do it. Is to do something, to do something in the sphere of this dimension. Based upon unspecified nature.

[38:20]

What is gathering in your head, if you don't want it to, that's all right, not necessary to think. If you try to escape from it, it is already too long to discriminate. So, why don't you take this to a thought? Take this to a real thought, is not to depart, not to change, not to depart. Not to continue, not to depart. And the rest, that is all. This is true effort.

[39:23]

True effort is to make effort. Before you die, you should write whether this effort is right or wrong. You accept, of course, on the other hand, you accept to consider if the effort is right or wrong. That's just the case. Not to continue, not to depart. The very moment of the moment, when you have to make a statement of it. This is just making a thought. Just making a thought. Again, I make this statement. When is this statement? When can you make a statement? Please, when can you make a statement? I've got this statement. That is, in making, just in making a thought, a life.

[40:26]

Whatever happens, do a good job. Because everything comes from your own life. Bad or good. If you fight this thing, you need this thing, that is, that's become bad. If you're tired of everything good that is, it's become a good. Which is, which is a reason for a tragedy. Thank you.

[41:40]

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