Whatever kind of original thing you have, we hope as much as possible to show all features for the side of your own buddhist knowledge. Such as your inner world, such as your attitude of life, in a piece of paper written, expressing the buddhist attitude, buddhist knowledge in a piece of paper. And any cause, make every effort to show all features.

[01:04]

You should never keep it within your own life. Then Shakyamuni Buddha says, his aim, the aim of his birth in this world is to show all creatures the side of Tathagata's knowledge. Next, if you show, no, we make every effort to show your knowledge, your buddhist knowledge to all creatures. And at the same time, you practice actions, you experience, expanding into your daily life.

[02:19]

You know, in Buddhism, to experience is identical with to get enlightenment. To get enlightenment. Even beginners, even for beginners, his experience should be identical with to get, getting enlightenment. Our experience is not something like empathy, the experience of empathy. From the viewpoint of psychology, if you can project, if you can project your personality into the object of contemplation,

[03:35]

then you can enter into the other's feeling. You know, some people think Zen Buddhism is to get the quality of tranquility. Tranquility, the world of tranquility. I think Zen is not merely to get the tranquility. In Buddhism, tranquility should have dynamic activities within it. If you get, when you get into quantum physics, as Baker said, molecules, molecules, even molecules of air,

[04:46]

and in closed cavity seat, what's worse, a closed room, a hermetic chamber, a vacuum, a hermetic, not hermetic, a hermetical, her-medical, her-medical, her-medical seated, her-medical seated room, has the ten billions, ten billions oscillations, oscillations, not oscillations, oscillations.

[05:54]

So, from the viewpoint of a visible world, the air, the air is very tranquility, the air is in the world of tranquility, but behind it, it has very dynamic activities, ten billions times of oscillations, if you like that. Then, you know, Buddhism is not to experience,

[06:59]

our experience is not something to have the feeling of empathy. Of course, through the experience of empathy, you can compose wonderful poems, you can paint wonderful, you can draw wonderful pictures, through the experience of empathy. You can enter into the pine trees feelings, through experience of empathy. But it is still in dualistic, dualistic world, because before you can enter into others feelings,

[08:04]

you have to recognize the existence of others, before you. It seems like a practice, our meaning, recognizing, recognizing dualistic world, such as practice and enlightenment. In Buddhism, our experience should be identical with the enlightenment. In other words, experience, it should be identical with the complete, the full element of completeness, which means a complete effort, complete effort.

[09:07]

This is our effort. At that time, we may say you can make effort to do something completely and absolutely. Why do you have, you recognize something in dualistic world, like experience of empathy? It is impossible to understand the Buddhist world. Even your, even the practice of beginner, even the beginner, should be, should have great relationship with everything, which means one hundred and delusions, which means to have great relationship with conceptual good and bad,

[10:12]

one hundred and eight delusions, and whole earth, and enlightenment, suffering and pleasure. Nevertheless, when you settle yourself on your practice based on Buddhist world, your practice is not merely practice, your practice should be identical, identified by the Buddhist world. This is our experience, this is our experience. Then when you experience, when you experience in this way, we may say you can read the teaching of Buddhist world, Buddhist knowledge. So there is no discrimination, delusion and enlightenment.

[11:16]

Uh... Uh... Someone, someone think, thinks Zen is really abstract, really abstract. I think, logically speaking, Zen is very abstract, very abstract. For instance, if you hold up one finger, you have to understand background behind it, one finger, what it says. When I was in A.H. monastery, it was first time to listen the lectures of Shobo Genzo, delivered by one of outstanding Zen master, Reverend Sogaku Harada.

[12:30]

He always said, hitting, knocking this kenda, we call it kenda, he always hitting this kenda with a stick, and he said, you understand this sound? Nobody knows, nobody didn't understand. From this point, you know, Zen is real mystic, mysterious and logical and abstract. But Zen is, strictly speaking, Zen is not abstract. Zen is very actual fact, reality. Not logical way of thinking, not ideal,

[13:33]

real, real fact, what you have, make it alive in everyday life. Zen master says, Zen master always teaches you. Zen master never force you, push you, to do something. If you complain, if you visit to his room and ask him, when you are confused, when you are at a loss what to do in your future, he doesn't suggest anything at all. He want to listen to his complaints, to his confusions.

[14:44]

While you are complaining, while you are confusing, while you are speaking something right in the middle of the world, middle of the confusions world, what should I do, what should I do? You are always looking for something, and you speak something about it before Zen master, and that time you will find something, something, something solution, like a solution. Ah, that's it. Maybe not. But you have to complain, you have to speak, otherwise at last you are getting confused. Then you need someone to listen to your confusion, to your complaints, to your feelings.

[15:48]

This is important. The important thing is not to get the conclusions. So Zen master just suggests what to do. That's why Zen master look at this finger. Look at this finger. You have to understand, you have to understand what it means behind this finger. Judging from this suggestion, you think Zen is very mysterious, mysterious, Zen is very abstract. It's not so. It means, this suggestion is, you should find actual fact, what to do now, right now. Regardless what kind of karma you have, what kind of fear you have,

[16:49]

what kind of confusion you have now, you ask yourself what to do now, right now. There is nowhere, there is nowhere to go out. How about staying here? But when you ask yourself what to do with yourself, it is impossible to stay here. Because you always go around and around to look for something. Even though you can find some treasure, more treasure, if you move, if you go out, some good place, to some good place, carrying with your confusions,

[17:51]

it is impossible, it's impossible to find your real life. But this is important suggestion, listen to me, okay? If you want to get out here, unhesitatingly, you should go. This is important, you should go. Unhesitatingly and straightforwardly, you should go out. If you know what to go out, what you can go out, what you can do, something unhesitatingly and straightforwardly, means there is nothing to give any suggestion from others. Because it is your whole life, it is your whole life.

[18:54]

You should take good care of this life. Don't confuse, don't hesitate. You know, after the Second World War in Japan, there were many persons who wanted to commit suicide. Even now, even in the United States, there are many persons who jumped over the Great Golden Gate Bridge into the big rivers. But when they want to die really, unhesitatingly and straightforwardly, he never said, I want to kill, I want to commit suicide. He never said that. For those who want to complain,

[19:55]

I want to die because I don't like this world. He never committed suicide. If you find such a person, don't worry about him too much. Leave him alone. He should come back to his own. Those who want to kill, who want to commit suicide unhesitatingly and straightforwardly, he never said that. Without any notice, he committed suicide. When others take notice of existence of him, his existence, he already committed suicide. So, I think, if you can, wherever you go, it is all right.

[21:07]

It is not necessary to stay in Tatsuhara your whole life. It's ridiculous. Really ridiculous. Then your life, you should take good care of your life. So if you can go out unhesitatingly and straightforward, you should go without hesitation. Without hesitation. Then you should have responsibility, your own responsibility. Whatever you do. I think this is our experience. When you are confused, when you are at a loss what to do with yourself,

[22:12]

you are always in the world of dualism, delusion and enlightenment, birth and death, general person and Buddha, in the dualistic world. Even though you can experience something, it's not real experience. Real experience is to do something in Buddha's world. This is our experience and also this is our effort. Our effort should be identical with enlightenment. So if you can go out unhesitatingly and straightforward, you should take care of your experience, your effort.

[23:13]

I think this is your life, your experience based on Buddha's knowledge. At that time, if you can follow in this way, you can, we may say, to be the teaching of Buddha's knowledge. Thank you.

[23:42]

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