Buddhism has many. And traditionally, we respect those efforts which our baselines did. For more than two thousands of years, we have made a great effort to develop

[01:09]

And this point is very, very important for Buddhism as a religion. Without this point, without the appreciation of the It is difficult to have religious feeling in Buddhism. This temple is what started in 1964.

[02:19]

At that time, there were not many priests in the lake. And the founder himself worked very hard and collected the donation and bought this building. But he couldn't pay for aid. Completely. A part of the expense was borrowed from the bank.

[03:23]

And after that, Japanese members, year after year, they paid for disability, even when they were in camp. At work, they collected the money in the camp and paid the mortgage. This was... They were very proud of the effort which they did in the camp. But... If you compare their efforts to our ancestors' efforts, India, China, and Japan, and Patrick's efforts to deport to this city,

[04:41]

It is nothing. That is why there was polystypes in this way. So even though, even one line of the gap our scripture is the result of their actual effort. That is not just easy. They are loaded by their blood. So we should not forget this one. And we should continue this effort forever, generation after generation.

[05:51]

Wherever we are, we must continue this effort. This is our responsibility as a Buddhist. I said this morning, it is necessary to have some aim in our life. The supreme aim for other Buddhists is to be a successor of our ancestors to be a successor of the patriarchs. That is the most important point.

[06:58]

Or else you are studying Buddhism from outside. You are always outside. For Outside us, Buddhism is nothing. When you accept it as your own, and when you try to develop it as your own, then Buddhism has tremendous meaning to us. it may be difficult for you to understand what kind of life our patriarchs had.

[08:02]

And those stories, those historical events, are not translated into English so much. But I think it is the most important point if you want to study Buddhism. Intellectual study is, of course, Especially intellectually, Patrick's made a great effort. Sometimes they studied Buddhism whose direction.

[09:16]

until even though they called, they were treated as a threat. They studied complete from just pure intellectual fight. They did not ignore the smallest logical point of Buddhism. And they rebuilt, sometimes they rebuilt the historical tools of their thought. But there was a a reason why they did it.

[10:29]

And why they did it was also intellectually understood by all the Buddhists. For instance, our lineage, they are historically, they are sometimes in our lineage, from Buddha to us. Especially before 40 darma, there was some doubt. Everyone knows that is not true. But even though, what was the name of that? is not historically true, but Buddhism should be carried out in that way.

[11:42]

And actually, Buddhism was carried on, transmitted, or was taught one to the other. If so, what is written is not exactly right, but the fact that the teaching was translated in that way, and the spirit of teaching in that way. In this way, there are many historical untruths or scientific untruths in Buddhism.

[12:45]

But we, Buddhists, know scientific study is not perfect. There are limits. in scientific tools. An artistic expression of the teaching also is not part. But in art too, that which was painted is more real than actual existence. So it is the same thing with our teaching. Our teaching is more human, actually a human being. And so some precepts, most of the precepts are very difficult to follow, but the precepts

[14:04]

which are difficult to observe, appeals more directly to us and encourages us more and help us more than to observe some rules, worldly rules, which is possible to Observe. The rules, if you do not observe, it helps. Because of the punishment, all the rules, law, are possible to be observed. But the point is to observe. And why we should observe is Not for ourselves, but for others.

[15:07]

Not to disturb others, we have to observe it. It protects someone rather than yourself. That is the nature of law. Usual law. But Our precepts are for ourselves, not for others. It will protect you yourself, and it will encourage you, and it will appease your inmost request. That is why we have precepts. The precepts, all those precepts, is not, looks like ideal.

[16:17]

Looks like idealistic. Looks like too idealistic, but actually it is more practical. for human being. And those precepts were created by our efforts. So, without this kind of understanding, you cannot understand what is Buddhism. You cannot treat Buddhist precepts as you treat the law of the country.

[17:19]

What we do, practice here, looks like very impractical. to spend all day in the city on your cushion. This is big. Waste of that. Most I'm practical. But if you understand your nature, you yourself, you will understand why you practice that. The necessity is within yourself. The necessity of the precept is in yourself, not outside of us.

[18:35]

And we have the right of that strict precepts for ourselves, not for others at all. So for the advanced student, advanced student, we have more and more strict precepts. The last precepts we decide is don't ignore or don't be blasphemous about teaching. This is the best.

[19:38]

People who will be critical to teaching is pretty advanced students. So for such students, we give very, very strict punishment because of that. He was not like Gandhi. He was like a strict discussion about the teaching. And the past he called it simply very strict.

[20:42]

Of course, if you kill someone, something, some animal, the punishment will not be so bad. They are good enough to punish. But we do not encourage them to kill them. But they are not so good. But the people who become critical to the teaching, we punish them very strongly. And at the same time, to punish them is very difficult. Not so easy.

[21:46]

This is the nature of script precepts. Zazen is very difficult. Everyone knows. And you cannot practice it completely. But we should not give up. When you give up, you are not a human being anymore. As long as we are human beings, we should not give up. We have not reason for that. We should practice it. Before you realize the necessity or need of this, you will ignore it.

[22:57]

But your practice brings out various necessity while you should practice. And that necessity will drive you. sincere practice. In this way, our practice will be polished. And at the same time, our everyday life will be polished, In this way, Japanese culture was polished, have been polished.

[24:04]

Before Buddhism come, Japanese people are very optimistic people. They have no idea of saying, they have no darkness in their life. They are very optimistic people. But when after Buddhism was introduced to Japan, they became more and more enthusiastic. They have to think more. And they have to be dyslexic. on themselves more. Before, they thought, we are doing everything right, but it was not so good. So, Putin sort of set up the constitution of Japan.

[25:26]

And he said, it is necessary to correct, to improve our characters. If we want to improve our character, it is necessary to study Buddhism without respect our triple treasures, Dhamma, Sangha, Dhamma, Buddha, Dhamma, Sangha, triple treasures, how is it possible to deform our character? In his constitution, he said, he declared soul.

[26:39]

And in this way, we became more and more deflected. And we are constantly to work inward, instead of just outward effort. Maybe before then Buddhism came, we became too pessimistic. And Buddhism, Zen Buddhism was very practical, although it is more strict and more simple, but it was practical.

[27:45]

The pessimistic people in all time tried to make some compensation by their elaborate effort, building beautiful temples, or making priests involved by Lorda's thread, or making thousands of too. In this way, they wanted the practice of dependence, but still that their sincerity will be appreciated, should be appreciated fully, but

[29:00]

The way is to elaborate and the way was not practical enough. So, but then what's very simple and the teaching is very direct and to the point. So, Buddhism Zen Buddhism was accepted completely by people after Kamakura people. But even so, our effort is concentrated mainly, inward. Even though they were fighting with it as they did not forget to practice them and to make some effort to deform our characters.

[30:16]

And we respected the deeds of that time Food is more deflective and kind and sincere. Not only powerful, but also they have to be generous and they have to have good understanding of Buddhism and they have to respect loyal families. And we have made national treasures owned by the people there at that time.

[31:26]

In this way, then was developed. So even though a busy country, as America, like America. There must be some... We should spare some time in this kind of practice. And I think we should have more composure in our life. And we should respect tradition. post-Buddhist tradition and Christian tradition.

[32:33]

Thank you very much. Will you just stand up? Fire computer.

[32:55]

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