Tonight, I would like to explain the Eighth Consciousness, alaya vijnana. The Eighth Consciousness is the fundamental. One, or source of seven consciousnesses. In other words, the source of human life is described by the alaya vijnana according to the Buddhist psychology.

[01:13]

The alaya vijnana is thought of as functioning on three different levels. One is on the level of vipaka vijnana. Vipaka vijnana in Sanskrit is one of the different designations of alaya vijnana when seen in its respect as the producer of the effects of one's karma.

[02:27]

This is vipaka vijnana. Second is bija vijnana. Bija vijnana is the seed consciousness. The seed consciousness. The third is alaya vijnana, which is called zoshiki in Japanese. Zoshiki is a storehouse. Anyway, the alaya vijnana is characteristic of the two different levels of functioning. Functions are considered as vipaka vijnana and seed consciousness.

[03:45]

This is alaya vijnana. Then, the first one is vipaka vijnana, which the source of the human life is regarded as a result. When seen in its respect as a producer of the effect of human karma. This is vipaka vijnana.

[04:53]

For instance, the question is, what is karma? Okay. The way you translate the karma in Sanskrit into English, think action or deed. But the word deed or action is directed to a stress on the human motion.

[05:59]

But the word karma is a bit different nuance. When you use the karma, this karma is... what would you call the... The karma consists of the total union. Total union. No, the karma is... what would you call the... The...

[07:11]

No. The karma consists of the ones produced by the body and mouth and mind. And the action to form the body is to act towards the outward, outward, outside. The action from the mind is to act towards inward, human inward.

[08:33]

And the action from the mouth is like the sort of bridge over two different waters. Body and mind. In other words, you can speak the state of the innate, innate, your innate spirit inward, inward. Now, when those three are functioning harmoniously, it is called karma.

[09:41]

It is called karma. It is called karma. So karma is not the action produced by body. Karma is the actions produced by the body and mind and mouth. This is the meaning of karma in Sanskrit. Sanskrit. So, the human being which exists now is considered as a sort of result when seen in its aspect as a producer of the effect of the one's karma.

[10:52]

Karma. So, according to the law of karma, you will realize that there are two kinds of principles. Principles. One is, when you do good behavior, it will have good result. In other words, good actions have good result. And bad actions have bad result. This is one of the principles. According to the function of human karma, one's karma.

[11:53]

So, from this point, you will realize that there is the same retribution. The same retribution as same cause. Such as, the good actions have good result. Bad actions have bad result. The cause brings about the same result. It's the same result. This is one of the principles of human karma.

[13:01]

The second is, good result brings about good actions. Good actions bring about the result of pleasure. Pleasure. And bad result brings about the result of sufferings. This is second principle of the function of one's karma. According to the same retribution as its cause,

[14:10]

I think you will notice that there is a sort of limitations in human life. For instance, I am Katagiri. I am Katagiri. The present being of my life is called Katagiri. It is a sort of limitation, which nobody can imitate. And I cannot escape from the present being of my life named Katagiri.

[15:15]

It's sort of, as if it was a sort of destiny or fate. According to the different retribution from the cause, for instance, good actions bring about the result of pleasure. The result is completely different from the cause. Cause is good action. Cause is based on good actions. Result is based on the result, the one that of pleasure. Pleasure. The bad action brings about the result of sufferings.

[16:29]

This also is to bring about different retribution from its cause. It is called Biparka Vijnana. Biparka Vijnana. In other words, Biparka Result. Biparka Result. Which has different cause, different result coming from a certain cause. In other words, result is different from its cause. This is very interesting point, you know.

[17:33]

I think if you do good behavior and you bring about good result, you understand so well. And also, that there is a sort of definite limitations. The same cause, a certain cause, brings about its same quality of the same result. The same result. I mean, my parents, I was born between my parents.

[18:42]

So it is called, I am named, my name is Katagiri. This is same cause, the same cause brings about same, a certain cause brings about the same result. I cannot escape from this result. But from the result, from the cause, which is called Katagiri, I, as a present being of my life, is based on sort of suffering or pleasure. Sometimes I am suffering, sometimes I feel pleasure.

[19:43]

You know. In Buddhism, this result, the pleasure or suffering, doesn't, don't have certain type of limitation. A moral, a morality, moral nature. Good or bad. So neither good nor bad. So this is very interesting. So of course, as long as I am named Katagiri, I may be suffering, I may be suffering as a Katagiri. Not as a Bob.

[20:44]

Not as a Tim. Not as a level Suzuki or Shin. I have to, I have to suffer as a Katagiri. But this suffering is beyond the conception of good or bad. This is very interesting. So if you suffer, don't worry about it. Don't worry about it. So please suffer. This is very interesting. The suffering is beyond the moral nature. Neither good nor bad. And also pleasure too, you know. If I am, if I am delighted in giving the lecture, I think after that I feel good, you know. I feel good. Or you are, if you are, if you do Zazen,

[21:49]

with comforter, with calm mind, I think after that you will feel so good, you know. But the feeling good is just the feeling good. It's not necessary to touch to it. In other words, it is not necessary to be infatuated. Infatuated with feeling good. Through Zazen or through lecture or through your behavior. Forever there. Because suffering is beyond the conception of good and bad. This is very interesting. Sorry. But actually, actually you notice, you notice that

[22:56]

there is a very strong definite limitation. Which is called Tim, which is called Bob, which is called Ralph, which is called category. Then you suffer. That's why you suffer. This is karma, sort of karma, you know. But this karma is the name of Bob or the name of Tim or the name of Jack or Ralph or category. Are not something which you are tied up completely. And

[23:57]

that leads you not to move an inch at last. If the name is, the name of category, name of the universe is not on the name, the present being of my life is based, is if the present being of my life is based on a sort of destiny, you know. You are category, you know. So you are category, you are category, category, category, from thing, from my birth to the death, you know. Universe, there is a sort of a very strong definite limitation, you know.

[24:58]

Limitation. I think you say it is destiny, you know. It is fate. But in Buddhism, definite destiny or fate is not merely the meaning of destiny or fate, which which you cannot, which cannot be free from it. The, I think in in the viewpoint of human life, the viewpoint in life is represented by three kind of, three kinds of

[26:04]

ideas. The first, this is the teaching of Buddha. The first, some say that all human experience is based on destiny. The second, some hold that everything is created by God and controlled by his will. The third, some say that everything happens by chance. This is common viewpoint in life, you know. So all human experience is based on destiny, you know.

[27:13]

I am Katagiri. So even though I work hard very much, hard very much, but I cannot escape Katagiri, you know. I feel always I am very poor in English language. I cannot escape from it. On the other hand, I cannot escape from giving a lecture. In English, I am sorry for me, but I cannot. This is true. So from this, from this reality, I feel sort of destiny. Oh, Katagiri, poor, I am very sorry. Poor Katagiri. Poor Katagiri. The second, some hold that everything is created by God and controlled by his will.

[28:14]

Not only the God. It doesn't, it doesn't mean that I described, I described the principle of Christianity. Even the Buddhist, the Buddhist is, Buddhists are very enthusiastic of the worshipping the Buddha and Valokiteshvara or Bodhisattva, any kind of Bodhisattva. In order to be excessively enthusiastic of worshipping the Bodhisattva, Avalokiteshvara, the, some of the Buddhists believe

[29:19]

that the Avalokiteshvara gives the strong instructions what to do. If you do that, then Avalokiteshvara makes appearance in front of you and tells you something. Don't do Zazen. Don't do Zazen. Try to study I Ching. Then you quit, you stop doing Zazen and escape from the Zazen and rush into studying I Ching. And while you are studying I Ching, the Avalokiteshvara's appearance makes appearance

[30:23]

suddenly, saying then don't study I Ching. What shall I do? Always Avalokiteshvara makes appearance and tells you something. You know, most of, most of people do that, you know. Not only Christianity, you know. The second, those, that's why the second sum holds that everything is created by God and controlled by His will. So your life, if so, your life is completely controlled by Avalokiteshvara's will, you know. Not by your own life. Third, some say that everything happens by chance, you know.

[31:24]

It means what will be, what will be. According to the Shakespeare, Shakespeare, what will be, what will be. It's not necessary to make, to make every possible effort. It's nonsense. In particular when you do Zazen, what's the matter? Why is it I have to Zazen? I have to do Zazen. If, then if all has been decided by destiny, both good deeds and evil deeds are predestined. Will and war, war, W-O-E, are predestined. Wow. Wow?

[32:26]

War. War. Wow. Will and war are predestined. Nothing exists that hasn't been predestined. Then all human plans and effort for improvement and progress will be in vain and humanity will be without hope. You understand so well, huh? Okay. The same is true of the other viewpoints. For if everything in the last resort is in the hands of God or Avalokiteshvara or Bodhisattva or Buddha or of blind chance, what hope has humanity

[33:30]

except in submission? It is no wonder what people holding these conceptions lose hope and neglect efforts to act wisely and to avoid evil. That's all. Then the Shakyamuni Buddha says at last, in fact, these three conceptions or viewpoints are all wrong. Everything is a succession of appearances whose source is the succession of cause and conditions. And these cause and conditions

[34:33]

can, in a measure, be modified and controlled. Okay, anyway, I hope you have understood that three of those conceptions in life are all wrong. Because if you follow those three conceptions, way of life, those three ways of life, you will be at loss what to do as a result. So, it is pretty difficult it is pretty difficult for us to lead our life

[35:34]

beyond three of those ways of life without attachment of those three ways of life. That's why in Buddhism in Buddhism the the suffering and pleasure the the represented by a result are not based on

[36:40]

moral conception neither good nor bad nor bad. Then it is the neutral nature of morality is called Muki in Japanese Muki no sign no sign no sign So, the life, human life as a result must be based on the based on what would you call the the neutral nature of morality

[37:42]

you know in other words I am Katagiri this is this is I as a result I am Katagiri but this Katagiri is based on neutral neutral nature of morality in other words Katagiri is completely free from Katagiri and Katagiri but the actually I as a Katagiri is sometimes confronted with the difficulty and suffer and suffer and sometimes

[38:44]

I am confronted with the the the pleasure and I feel better but those suffering and a pleasure coming from the I as a result named Katagiri are beyond the conception of morality neither good nor bad in other words in other words there is there are two type of two type of the conceptions around me one is a life named Katagiri which I cannot escape

[39:47]

from it which is inevitable excuse me I cannot escape from it anyway on the other hand second is within within the I as a result named Katagiri which I cannot escape from it there is the I who is free from free from the I as a result named Katagiri which I cannot escape from it did you understand this point? you don't know

[40:47]

ok, a sort of within the destiny which is called within the domain of the Katagiri's world there is a freedom there is a freedom within the destiny the destiny is not the destiny within the destiny there is a freedom your earth ok I think the in other words

[42:09]

within the destiny the you can have you can have a free will what to do what to do ok did you understand? because the in Buddhism when you do something I think the action sent through that it's perfuming

[43:09]

the perfuming into the bottom of human mind the there is there is sort of stinky smell something, something smell behind you after you do something you do something the word is not the word which is completely end after the word word works word is expressed you say I am I am talking now in word the action in word

[44:12]

leave something behind it after it works you know because after that you have you have lots of questions Kargi you said such and such what does it mean? so word is continuously word is it means when a word is still working in other words the function of the word leave something leave something behind it after it works the same is true of the human actions if you do good behavior that action is not end is not end at that time it will be

[45:20]

it may be easy it may be easy for you to do good more you know for instance you come to the Zen center before you come to Zen center it's pretty hard to come to the Zen center even though you want to come you always hanging around around the Zen center what shall I do? shall I get in? oh no no I don't like Zen center and then after that at last you step in the Zen center oh this is Zen center then some students one of the students explain what kind of program we follow the morning we have early morning zazen the evening zazen would you attend the early morning zazen

[46:21]

or evening zazen you say oh yes I think so but it's pretty hard to attend oh I don't like I don't like zazen after zazen anyway you do you attend zazen once zazen is pretty good the next second time you are very easy to attend zazen not so difficult now after zazen we will have morning service and evening service and all of students bow nine times what's matter? what's bow? what do you mean by bow? I don't understand it's funny so you don't like to touch you don't like to be engaged in making bow nine times or even three times

[47:21]

I don't like that so you try to escape from it thank you no thank you but when you come to the zen center several times it make you have a chance to see to see the morning service evening service many times then at last you try to you feel anyway I try to attend morning service and make a bow then make a bow three times oh not so bad you feel oh not so bad ok bow three bows before morning service you have to nine bow not three bow yes sir nine bow you can do that something like that

[48:22]

not only the same is true of the bad behavior doing bad you try to steal the one dollar bill from the others pocket or attack the one dollar bill next time when you see that guy next time well watching for the chance to steal the next time five dollars not one dollars bill five dollars bill then if you are successful in stealing five dollar bill next time well next time I will want to steal the ten dollar bill same thing karma is something like that certain actions leave something smell

[49:26]

it is called perfuming the actions leaves a sort of perfuming behind it in the bottom of the human mind this perfuming is questionable perfuming is always push you to do something hey dude what's matter with you go ahead you do some bow before you do bow you are always hesitating what shall I do but after you do bow the doing bow leaves some sort of perfuming behind it in the bottom of the mind after that then this perfuming push you to do more hey dude bow more yes you can do that this is karma

[50:30]

you know then the something left behind behind you after you do something is called a seed in buddhism a conception of seed but a seed a conception of seed except human being except that what human being possess is is what to call the is to have

[51:32]

a completely definite limitation from the beginning which seed itself possesses for instance pumpkin seed there is a pumpkin seed this seed is always pumpkin pumpkin seed from the pumpkin seed never grows the eggplant or cucumbers pumpkin seed grows the pumpkin the cucumber seed grows cucumber that's all but the seed what human being possesses is not the pumpkin seed not the sort of pumpkin seed I have

[52:35]

a sort of seed named katagi but it is not katagi seed doesn't grow, germinate the same fruits, same fruit in other words this seed what make it what make it what germinate what germinate this seed this seed is germinated by human free will in other words by free will

[53:36]

which free will whether you can you can make the better use of the circumstances or conditions around you how you can make how you can make better use of the circumstances and conditions you are you come into contact with moment after moment in other words it is germinated by every chance every chance you can get moment after moment in whatever situation you may be not destiny

[54:40]

not the conception of destiny named katagiri germinate this seed of course I have sort of seed named katagiri but this seed doesn't grow the same fruits named katagiri because katagiri is always free from katagiri this is very interesting okay so I am poor in English language but from this point I am very lucky anyway I feel relief you know I am poor I feel always poor in English foreign language then I said to me poor katagiri katagiri but from this point I feel relief okay

[55:41]

in terms of I cherish the I named katagiri I have to say to me I have to say always poor katagiri in terms of a seed named katagiri it is always free because I can I have free will free will that I can germinate I can germinate any kind of seed any kind of seed you know this is very interesting see there is so within the destiny

[56:43]

within the destiny within the conception of inevitability inevitability inevitability there is you should remember that there is free will how you can make better use of every chance you can get you can get okay this is this is called this is called visual visionary one of one of alternate destination designation of visionary so the source of life is based on two types

[57:43]

one is one is the world of inevitability where you cannot escape you know I cannot escape from Katagiri you know but on the other hand within the world of inevitability there is free will I can I can be entitled to make a choice of a chance I can get what to do how how I can make use of chance I come into contact with this is visual visionary okay

[58:44]

so that's why the if you follow if you follow the three type of human life the viewpoint in life as mentioned before the first some say that all human experience is based on the destiny the second some hold that everything is created by god and controlled by his will the third some say that everything happens by chance you will never be find you will never find free will you will never find your life

[59:44]

in daily life which is vivified vivified so even while you are doing zazen you are always looking at yourself in terms of the world of inevitability named both named kataki whatever you do not only zazen you always looking at yourself of in terms of the kataki or tom or both or margaret or then that's why when you find some the some delusions it leaves it leaves you in confusions

[60:45]

in bewilderment you should remember that within inevitability there is free will how can you make use the chance every chance you can come into contact with in other words there is question what we should do moment after moment in other words free will is allotted to everyone whoever you are towards the direction of future if you follow

[61:46]

your life if you follow your life according to the principle of destiny it means that you attach to your life in past in past not in present not in present in future your life is your life is going towards future as long as your life is endures at present or towards the direction of future there must be free from allotted to everyone whoever you are this is

[62:51]

alaya vijnana then alaya vijnana means zoshiki storehouse then the alaya vijnana is completely open to everybody who has two types of human life based on the world of inevitability sort of destiny also the world of free will which you can make a choice of every chance you can get freely in order to be vivified to vivify your life okay so your karma is your karma

[63:53]

karma is not merely a sense of sense of bad or wrong you say always American has a very bad karma I don't think so how about Japanese even Japanese have a bad karma according to your sense well karma is is limited by the karma conception of karma produced produced since the beginningless past and also the karma is completely free from the karma produced since

[64:55]

the beginningless past in order to vivify your life because all of us is entitled to live whoever you are whatever kind of religion you believe you can be entitled to make a choice your life even though the I Ching tell you something go to the east go to the west go to the north that's okay that's up to you to go to the east to go to the west that's up to you the important point is most of people is tossed away by the I Ching the statement mentioned by I Ching the life is completely controlled by the

[65:55]

statement mentioned given by the I Ching or Bodhisattvas or Avalokiteshvara or God or some imagination it's pretty difficult it's pretty difficult to find your life vividly vivid life uh whoa uh

[66:56]

uh I will read some passages which is devoted to explain the human mind the human mind may be a thought of as functioning on three different levels of cognition on its lowest level it is a discriminating mind the lowest level on the lowest level it is a discriminating mind is mind is six consciousnesses six consciousnesses five sense perceptions and conscious mind in other words six consciousnesses on this level it has

[67:57]

the ability to see or to hear to taste to smell, to touch to combine these sense concepts to discriminate them and to consider their relations on a higher level it is an intellectual mind this is called the seventh consciousness named Manas consciousness based on the conception of the root of ego nature ego nature on a higher level it is an intellectual

[68:58]

mind where it has the ability to make inward adjustments that are necessary to harmonize the reactions of the discriminating mind and to relate them to each other and to a whole ego conception this is the seventh consciousness on its highest level it is universal mind universal mind is alaya vijnana as universal mind it is in its true essential nature, pure, tranquil and unconditioned but because of its relation to the lower minds it becomes the

[69:59]

storage for their reactions and is defiled by them so the universal mind this eighth mind has two types of human mind, one is the sort of destiny, the inevitable nature inevitable nature of human life which he cannot escape from it the other one is free will, allotted to everybody in order to vivify his own life towards the direction of present and future but

[71:03]

unfortunately we have the seventh consciousness one of subconscious mind and the root of ego nature make you see the one side one sided aspect of human life based on the destiny or the inevitable nature of human life at that time the seventh mind make you attach to your the present your past life you know, past life I have a bad karma something like that and also

[72:07]

it leaves you in confusion uh [...] at the end you should remember the universal mind has another aspect of human life based on the free will allotted to everybody in order to vivify your life towards the future if so the sixth mind, sixth consciousness must be calm must be calm in order to understand clearly who I am

[73:10]

what human being is we have to understand as clear as you can what is structure of human life so the uh the human mind discriminates itself from the things that appear to be outside itself without realizing that it has first

[74:12]

created these very things within its own mind this has been going on eternally the delusion has become firmly fixed within the mind and even adheres to the things themselves because of this discrimination between the self and the non-self, the mind has come to consider itself as ego personality and has become attached to it as being something different and more enduring than the things of the world thus the people of the world grow up in ignorance of the fact that discrimination and thinking of ego personality are nothing but activities of universal mind so

[75:25]

universal mind creates always ego consciousness and also free will so but actually in our daily life it is easier for us to attach to our human life based on destiny or inevitable nature of human life which leaves you in bewilderment in confusion so that's why we need

[76:26]

practice in order to make six consciousnesses come and understand as clear as you can what is structure of human life thank you thank you

[76:55]

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