What I talked yesterday may be a little difficult to understand, so today I would like to explain a little more about 1 plus 1 equals 1. The third verb in Sanskrit is suchness or thusness.

[01:23]

In Buddhism, most people think Zen is to gain the tranquility, which the word Zen is represented. Zen means tranquility. Jo means meditation. Jo is also tranquility. Then, to learn the Zen Buddhism is to learn to get the tranquility, Zen. Then, such as you feel like to taste the very calmness in the bottom of the ocean,

[02:47]

the surface is our human being, the phases of human life, as waves. Then, we don't like the surface, we don't like the waves so much, because they have a lot of trouble. I don't want the surface, the phases of human life, so I want to go deeply into the ocean. Then, you get the tranquility, Zen. This is very stillness, no troubles, fishes, everything is living smoothly, boundlessly. So, by practicing Zen, we think we can get the tranquility.

[03:55]

But, strictly speaking, it is not still Zen. I think it is all right, in a sense, to get tranquility through and through. Then, from the viewpoint of tranquility, you can create, you can compose wonderful poems, wonderful scenes, imagination of the world. I think it is all right. If you see flowers, wow, wonderful! So, you don't say, you don't say how wonderful this flower is. At that time, tranquility says, tranquility says how wonderful it is. I think it is all right. But, even though tranquility doesn't exist apart from dynamic state, dynamic situation, motion,

[05:10]

then, the bottom, the still, the tranquil, tranquil bottom of ocean doesn't exist from the waves. You know so well, you know so, but actually we don't understand in this way. Then, to learn Zen Buddhism is to get tranquility. It is just a part of Zen, not the whole understanding of Zen. Then, this tranquility should include tranquility and dynamic situation, motion, waves. So, the meaning of one plus one equals one is not merely one.

[06:33]

In Buddhism, it says ichi-nyo. Ichi-nyo. What would you explain? What could I explain about it? This one is neither combination one or another. This one and the other one. Or, it means, it doesn't mean nor the mixed up.

[07:41]

Mixed up. Ichi-nyo means, now, ichi-nyo, suchness. Suchness or thusness. In the perfection of one, there exists both, which each possesses, each keeps, his own character. So, this one exists completely. This one exists completely too. And, this one should include both.

[08:50]

Besides, each keeps holding his own character. This is ichi-nyo, one. So, I think the other day someone said, When you are before me, your face is my face. Your face is my face. Your face and my face is one. The same. I think it looks like one. Like one. But, I don't think so. You know, in psychology, it says,

[09:56]

Empathy, empathy. Empathy is... Empathy is the imaginative projection of subjective state. Subjective state into an object. So that the object appears to be infused with it. I think this is empathy. Don't you think so? So, your face is my face looks like empathy.

[11:08]

Looks like one, but it's not one. It is still empathy. It is still empathy. Empathy is not one. The conception of one in Buddhism. The pleasure. Your pleasure, the feeling of pleasure. When you see the flower in spring. And project, project itself into the object. And then, it appears.

[12:08]

It appears that the flower in spring is smiling. You think, oh, wonderful, beautiful. And then you can compose a poem. And you think this is the good understanding, complete understanding of nature. But it is still empathy. It is not one. It is not one. Ah. In. If this is the oyster, if this is the stream, a river,

[13:22]

if this is a ball, a ball, in this world, Buddhism says there is the complete, the absolute principle, which not only human beings, all sentient beings should keep. This is principle of what? Stream of water, stream of water, according to the principle of Buddhism, it is the changing, in other words, conditioned origination, conditioned origination.

[14:28]

Everything doesn't stop, doesn't stop. Everything is going on, like stream of water. Then, as long as human beings, we have to stand this ocean, this stream, then the human being, human being rides on the boat, rides on the boat. Of course, you can cross to the river, cross to the river by yourself, you can, but actually it is impossible to cross by yourself, because human being is very weak. When you fall into difficult, so we have to get something which you can rely upon.

[15:35]

This is bodhi, this is bodhi. In other words, this is the bodhisattva, bodhisattva, bodhisattva. This is bodhi. Practically speaking, this bodhisattva is our practice, our practice. We are persons who make effort to cross to the other shores. This is bodhisattvas, bodhisattvas. And we have each step firmly standing on the ground, step by step.

[16:45]

This is our practice. Then, anyway, we have to rely upon the word of bodhisattva, the word of bodhisattva's practice. Otherwise we are always wandering. The grass, the grass, the grass, you know, wandering, wandering, wandering by wind, storm. Then, we have to rely upon this word as bodhisattvas, as bodhisattva's life, as bodhisattva's practice. As long as you rely upon this bodhisattva, you have to rely upon, it is impossible to get away.

[17:50]

If you want to get away on your way, you have to sink into the bottom of the ocean. Then, to rely upon bodhisattva's practice, bodhisattva or bodhisattva's practice, through all your life, you have to rely upon this, rely on this board. Of course, the human being is going on in the same way as all beings, all things. On the basis of transiency or conditioned origination or changing. Bodhisattva and practice, bodhisattva's practice also is floating on rivers.

[19:02]

With river, the board and the bodhisattva and our practice should change with stream of life, stream of river, water. Then, in this point, bodhisattva is not almighty, almighty. The bodhisattva should be a person who makes effort to get, to get to the other shore. To make a board, to make his board, a board in the undefiled practice. This is bodhisattva. Then, in this point, bodhisattva also is changing, also is going on with stream of river, stream of water.

[20:08]

This situation, this total situation, this is Buddha, this is Buddha. This is... This is Buddha. Then, the important thing is that first we have to understand this total situation. Total situation in which all things, human being and all sentient beings exist. On the basis, on the basis of the law of change, law of changing, law of conditioned origination,

[21:13]

then, if you understand, if you understand this total existence, total existence, I think you can enter into others' feeling. Now, even though you don't want, you don't want to enter into others' feeling, you cannot help entering into others' feeling. Because all sentient beings are based on the total situation, like this. Everything is going on, changing. In other words, everything is based on transiency. Transiency, transiency. Wherever you go, whatever kind of tiny flowers should exist on the basis of these principles.

[22:37]

Then in Buddhism, first important thing is to understand this total existence. Including you and all sentient beings. At that time, even though you don't like, you don't like, you don't like enter into others' feeling, or flowers' feeling, or nature's feeling, we cannot help, we cannot help enter into their feeling. It is impossible to escape, to avoid. Then, when you understand this truth, this truth, as a Buddha, you can take good care of others, or nature's, flowers, babies, your husband, your wife, everything.

[23:45]

The same way as taking care of your life, your life. Then, there is no discrimination, there is no discrimination. The others' life is your life. This is one, this is one. So, I think the list has a little different meaning from empathy, empathy. Empathy is in the point of empathy. You exist here. A flower exists here, over there. Your feeling projects itself into a flower.

[24:51]

And, understand flower, how beautiful it is. So, it is, it looks like removing, removing, something, removing something from your mind. From here to there. Your feeling projects itself into the other thing, object. Then, at that time, you can't understand what flower is. Then you say, how beautiful it is. This is empathy. But, in Buddhism, before your feeling projects itself into an object,

[25:59]

we have to first understand the truth, truth, as a Buddha. Total situation of human being or sentient being. Flower is floating. Human being floating. Bodhisattva floating. A Buddha floating. Everything floating, going on. There is nothing, this is my flower, this is my feeling, nothing. Then, all are changing, all are changing, all are keeping, all keep going on. If you understand, if you understand universe, this way of understanding is the way of understanding the principle of transiency, something like that, transiency.

[27:13]

Philosophically speaking, it is the way of understanding emptiness or nothingness. But actually, practically speaking, it is the way of understanding transiency. The universe, the Buddha, as Buddha says, life is suffering, life is suffering. Life is suffering is not wrong, not bad situation. Life is suffering is everything is going on, everything is changing, everything is changing. Then, D.T. Suzuki, D.T. Suzuki says in the Lankavatara Sutra,

[28:30]

about the word transcending, transcending knowledge, the inner consciousness of the Buddha, which constitutes the essence of Buddhahood, is the highest form of knowledge. Of knowledge, the Lankavatara distinguishes three forms. One is worldly knowledge. Second is supra-worldly knowledge. And third is supreme supra-worldly knowledge. In short, this is wisdom. Next. The first is relative, as cherished by ordinary minds,

[29:47]

whose thinking is determined by ideas of being and non-being. The second is one opposed by Hinayana who cannot go beyond the categories of particularity and generality. While the third and highest is the knowledge attained by the Buddha and bodhisattvas who view the world from an absolute standpoint. Absolute standpoint, this is important. This is absolute standpoint. Absolute standpoint is standpoint to understand this total situation on the basis of the law of conditioned origination or change or emptiness.

[30:49]

The Buddhas and bodhisattvas who view the world from an absolute standpoint, for they know, they know that the world is beyond all characteristics. Is beyond all characteristics. The is has never been brought into existence and will never be annihilated. Annihilated. Ah... The all characters, characteristics, all characteristics, human beings, level category here, you know, many students, medicinalists here, poets here, oceans here, water here, many generations, fishes. Everything is going on.

[31:59]

They has never been brought into existence. This is from the viewpoint of change. There is particular form, there is no particular form to get. If you can admit that there is something, admit something to exist, this is temporary tentative, tentative existence, tentative existence. So, in the world, when you understand something, when you see something, is this world, such a world is the inrelative. But you can, you can see. As you can see something as tentative existence. Then all characteristics, the is has never been brought into existence.

[33:08]

And what is the true existence? True existence is everything going on. This is real existence. Including human beings and the world of Buddha too. And will never be annihilated, annihilated. This term, my existence, my existence, it is impossible to avoid my existence. It is impossible for you to annihilate my existence. Not only my existence, your existence. It is impossible for us to annihilate all sentient beings, all things. Even they are, even though they are tentative existence.

[34:13]

Then it is by, no, for they know that the world is beyond all characteristics. The is has never been brought into existence and will never be annihilated. But it is dis-signable, dis-signable, dis-signable, neither as being nor as non-being, as non-being. Neither being nor non-being. This total existence, this total existence tells neither being, neither being, nor non-being, non-being.

[35:22]

In the point, in the point of principle of being, the both and human beings and all students of Zen center and both world delusions are exist, exist, existing. Tentatively, tentatively. Exist, actually all exist. But the all, on the contrary, all is, all are changing, all are changing. In this point, our existence, our existence is a tentative existence. Because everything is changing. Then from this point we may say no being, no being, no being.

[36:31]

Then this is Buddha's words, Buddha's words tell us being and no being. Neither being nor no being. It is by means of this highest knowledge, this is wisdom, this is wisdom, highest knowledge that the Bodhisattva finally comes to the realization of the egolessness of all things. Thus entering upon the path of Tathagata foot, Tathagata foot. So it is by means of highest knowledge that the Bodhisattva finally comes to realization of the egolessness.

[37:38]

If you don't understand this situation, this situation, it is impossible to enter into others' feeling. As one plus one equals one. You think flower is here, I am here. From the viewpoint of empathy, first have to make effort, effort my feeling, my feeling, that my feeling project itself into this flower. Then I understand this flower, beautiful. This is, it is still, it is still in dualism.

[38:44]

In Buddhism, first we have to understand basic ground, basic, essential situation of existence, which flower and I possess. Then flower is all right. First we have to understand essential principle, essential existence, essential principle of existence, birth, that birth possesses. At that time, even though you don't like this flower, we cannot help enter into this flower's feeling. This is the way of human being in Buddhism. Then at that time, we say Asoka.

[39:52]

Asoka, Asoka, Asoka. Asoka, Asoka, Asoka. In eight monasteries, there are very old siddhas, many siddhas. They may be 600 years old.

[41:10]

Very tall, very tall, very big, a huge siddha. Siddha. Siddha. If you see it from your viewpoint, you feel just how huge it is. That's all. Siddha.

[42:20]

Siddha. If you look at this from here, I think you feel so well. You feel well from these trees how huge it is, how beautiful. But if you stand here, if you stand here and touch the tree, try to touch it, and look up, look at the top of the trees. This is very huge, you know. It is such as you can feel, such as you feel like the tree sticks up towards the sky.

[43:22]

Very huge. And also, this tree stands on the ground. Its root going deeply into, towards the ground, down and down. Then trees stick up into the sky. Now, I think, you know, this total situation, this total situation should include not only the existence of this tree, the ground, the water, the sun, many things, all things, include all things,

[44:29]

the sky, the universe, stick up. Ah, this situation is, this situation is one. One plus one equals one. You don't understand. So this sokhu is very vividly living, not conceptions, not principles, not merely principles. Ah, if you understand the other's feeling or all sentient beings from the viewpoint of empathy,

[45:38]

it is very simple, it is very simple to find the solution of trouble. But I don't think it is easy to find the solution of the human's troubles from the viewpoint of empathy. Even though you try to live two persons together, with two, it is very difficult to understand other's feeling. Ah, of course we have to, we have to project yourself into others, into others, into your wife's feelings, wives and your husband. Even though you try to effort, to make effort, to know in this practice, in this practice,

[46:43]

now all things start to work, start to work to help you, help you. Like this huge tree, huge tree. Of course this tree has many, many histories. But we don't care his own histories. The point is now, here, what this tree has. When you stand here, look at this tree. Did this tree just stand? With ground, with his own strong roots. Ah, if you think it before and after, it looks like a tree, it looks like a tree enter, growing, growing in space.

[47:53]

With no root, no root. It's impossible. It's impossible to find such a tree. But human beings always do so anyway. Ah, this is the Bodhisattva's practice. Bodhisattva's practice, this is in the perfection of this practice. We call it one plus one equal one. Two plus two equal one. One equal two. This is Bodhisattva's practice. Bodhisattva's practice is human beings' practice, life.

[48:52]

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