I have something to tell you before proceeding further. One thing. This morning I used the English word, initiatively. I think Ravenson says the word is a little bit clumsy. So I want to correct. Depression and destruction go away simultaneously, okay? I said that destruction and depression keep initiatively away from the Zen. Anyway, the depression and destruction and depression go away simultaneously.

[01:10]

Yesterday I mentioned you should watch the film with no picture, but I'm afraid it make you pensive so much, so today I will try to put some pictures on it. Because, anyway, something should exist in this world. But when you watch the film, even though you draw

[02:33]

or you put some pictures on each frame of a film, one circle or two circles, three circles, that's okay, it means, it indicates, they represent the human being, Katagiri and Tom, Blanche and so on, okay? Then when the projector starts to move, you can see some pictures on the wall. But this picture is very simple. The same pictures going on without special movement, the same pictures.

[03:42]

Katagiri standing, just standing, same pictures. And the three circles, just three circles, you know, on the picture. The question is, who watched this picture? Yesterday, as I mentioned, let's imagine what the present is. The present is always working just before the lens, you know.

[04:46]

Each frame of the film never stops, even for a moment. Because this present must keep his place open for the passing moment and the coming moment. This is present. So this is lens here, one frame, a frame of the film. But this frame of the film does never stop. It must move, it must move. If it stops, even for a moment, you cannot put the name, it is present. The present is always moving.

[05:52]

So from the Buddhist idea, it is called transiency, okay, transiency. It is called transiency. Transiency is that just time, time is going, just going, like projector, like a film, moving film. Nobody can handle this. Even though you want to stop this film, you can't. Because as long as it is present, it is present. Present must be moved, must be moved. And then also, within each frame of film, there are two kinds of times, past and future.

[07:00]

Memory as a past, hope as a future, okay? The past memories and hopes exist together, which seems to have a similar quality as the present. But actually, the memory and hope are not completely the same as the present, because the past memory and future hope are something just within the human speculation, okay? Do you understand? Human speculation. Well, they look like a present, but it is not the same. Then, in the sphere of frame of the film, it is called present and past and future exist

[08:22]

together. And then, who watches this film? Who watches this film? Present watches the film, or past, the memory watches the present, or hope watches the film, which is which. This is very important. Anyway, the human speculation, the present, the present in which all of you exist vividly is just running, just running. And also, the present is always living vividly.

[09:26]

In other words, human beings exist vividly, which means human beings exist in the present, in the present, in the present, okay? So, if you want to know, if you want to know yourself who is vivid, who is living vividly, you have to catch yourself in terms of the present, not in terms of human speculation, okay? So, this is very vivid, very vivid things. And also, the present cannot slip out, cannot slip out of this movement, this movement. The present is always before the lens.

[10:27]

The present must be placed before the lens. It cannot move any place. But unfortunately, the only human speculation, anytime, anywhere, slips out of the film, this present, slips out of the present, and then you think, wow, wonderful, or I don't like that, something like that, okay? So, if so, who watches this film? So, what watches film, the only human speculation watches always this film. And also, this human speculation, while the human speculation watches the film,

[11:29]

they completely slip out of the present, okay? Slip out of the present and look. But actually, the present cannot do anything at all in that way. In the same way as human speculation, it cannot slip out of the present anywhere. But only human speculation can slip out beyond time and space, you know. Let's imagine you are human speculation. You can think, you know, you can think, oh, primitive man, or two hundred, twenty-five hundred years ago, you know, you can, you can think. Also, you can think thousand, thousand years later. This is future, you can think. So, the human speculation can slip out of the present very easily, anytime, anywhere, beyond time and space.

[12:43]

That's why you are very, you find lots of fun, you know. You are very delighted in slipping out of the present and think something, create something, okay? So, only human speculation watches this film. But actually, no, for instance, if you are on the airplane, if you are on the airplane, to tell the truth, you have to be, you have to be on the airplane. But only your human speculation just slip out of the airplane and think of yourself or think of airplane. Wow, see? Then at that time, you say, oh, airplane is beautiful, how wonderful, I enjoy myself.

[13:48]

But next moment, the airplane goes down immediately in the airport. You're scared, you know. Please, don't let me die. So, at that time, what you have a fear, what you have a scare, whatever you think, you feel from airplane. Your human speculation slips out of airplane and look at airplane and yourself. At that time, you will experience lots of things. Saying, I enjoy myself or I scared. Don't let me die. Please, let me alive more and so on. But actually, all you have to do is you have to be, you have to be right on the airplane.

[14:52]

As long as you are on the airplane, you know, you have trusting on the pilot, the stewardess, yourself. It's not necessary to think. But only human speculation always looking and feel. But you yourself cannot see, cannot watch the shit and feel. Because you are right on the airplane, you know. You can't see yourself. You can't see airplane. You have to move with, you know, present, with present, with airplane. That time you cannot, you cannot see, you cannot see the film. Okay? Airplane or stewardess or pilot. I don't believe, I don't trust on such a pilot. Because he is very angry face.

[15:53]

Yes. That stewardess is very beautiful. Okay, I will trust her. That's nonsense. Whatever you think, whatever you think, you have to trust on yourself, on airplane. Which means you have to be right on the airplane. It means you are right on the stream of the present. This, okay? Stream of the... Stream of the film in motion, constantly. You have to be there. Okay? I think this is, it is true. It is very simple. You are right on the airplane. That's very simple, but unfortunately you have lots of human, lots of knowledge.

[16:58]

Compare you to think something, you know. The other day, one of my friend, they had some trouble between the husband and wife. One day, the husband suddenly keep silence. You know, strike. Strike. He doesn't say anything. Just silence. I don't know exactly. Then his wife was very patient. Patience. For one week, she was patience. Patience. But even after one week,

[18:08]

he also kept silence. Sometimes he angry with not only his wife and also his children. She had the same experience before. But at that time, she had the experience, she had the same experience just for one week. But this time, more than one week. So she was very anxious about, you know. So her patience, you know, she found the limitation of her patience. Then she called me. What shall I do? What shall I do? But at that time, you know,

[19:20]

the suggestion is don't fight. Don't fight with him. And also, why don't you serve? Why don't you serve him? Serve him in the same attitude as usual. When the time comes to eat, honey, please come. Breakfast is ready. Please come. When the time comes, to get up, honey, please get up. And she knows her feelings, his feelings, or what he needs, you know.

[20:22]

Because she has lived with him for long years. She looked at his face, or he needs something. So he served. You want Coca-Cola? Something like that, you know. Don't change your attitude. Don't change your attitude as usual. Just going on, OK? Keep going on. In your pace, in your pace. Don't break. Don't break your pace. Then serve. When the husband comes back, welcome back. And then she cooked. But his strike lasted,

[21:25]

lasted for one month. So in two weeks, completely she found, she found completely the limitation of her patience. So what shall I do? She cried. So why don't you go into the, go into the Los Angeles and to see the, you know, to play, to go to Disneyland with the children. Why don't you? Why don't you go to the Disneyland? It's lots of fun. It's not necessary to tell your husband, I will go. It's not necessary. After your husband left your home, please, you should leave for the Los Angeles to see the, you know, Disneyland with your children.

[22:26]

And then she stayed, or did, to a couple of days and enjoyed herself, you know. Then come back. But nevertheless, he didn't stop, you know, keeping silence. But they always give suggestion, please, don't change your attitude. Please serve. Please have relationship with your husband in the same attitude, okay? Serve. Good morning. Even though husband angry with you, don't angry, don't fight, okay? Please serve. Sometimes, why don't you smile? Please. But he never smile. But that's okay. Please smile. As usual. Then she did. She did for one month. Then after one month,

[23:28]

she had, they had a chance to go to the, I forgot the name of the town. Anyway, drive to, they go to the husband, the house, the parents' house, you know, with together. That time, the husband still kept silence. Then on their way, for a while, both of them kept silence. And then she said, would you want a cup of Coca-Cola? Would you want some Coca-Cola? At that time, he said, yes. Wow. Oh. He said something. Then she smiled.

[24:32]

Wow. I win. Then husband smiled a little bit. The next time, next moment, you want a peanut? You want some peanuts? He said, oh, yes. Then give some, serve the peanuts, some peanuts. And he smiled. And she smiled. Trouble has gone. Very simple. If your human speculation starts to work, why don't you keep silence? Always fight. Whoever they are, it's not so easy. It's not so easy, but you should keep in mind there is a very simple way to live,

[25:33]

between men, between men and women, whoever. This is practice. It means you are right on, right on the present, where you exist. Don't slip out. Don't slip out of your present. If you slip out, you have to see, you have to see the film. So from the film, nothing satisfies yourself. Nothing satisfies you, because always the same thing is running, you know, just circles, three circles over there. Just cut a guy's face over there. It's nonsense. No speak, no word. Just cut a guy's face. Who is he? Even though you speak to him,

[26:35]

he says something. He doesn't say something. Just a face. So if you look at this film with your human speculation, nothing satisfies yourself. So you have to, even though that film, that film doesn't satisfy yourself, that's all right, doesn't matter. You should be, all you have to do is just right on the film, present. Then simple way to live. When morning comes, get up and wash your face and have a breakfast and do Zazen and go to work. But when your speculation, look at this routine life, wow, I don't like that.

[27:37]

Then sometimes you have to scream, help, God, please help. But you cannot get rid of this present. My master says, I striked at my temple because I didn't satisfy myself in my life. Just two men exist at a small, old temple. No women, no ladies. No fish, no meat, just potatoes and miso soup and rice and pickles, that's all. All I have to do was just to clean the temple, washing the clothes, picking grass, no studies, no study of the Buddhism. I couldn't have a time doing Zazen too,

[28:39]

because I was completely exhausted. Then one day I striked. I kept sleeping there until 10 o'clock. I lasted to strike for one week. Then in a week, the last day, my master come to my room, wow, he came, covered. I covered myself with a blanket. I didn't like to look at my master. Like, you know, the story of the Jehovah God. Jehovah God come to Eden Park

[29:42]

to look for Adam. But he couldn't find. So God called, Where are you? Where are you? Adam hide himself at the part of the Eden Park. Where are you, Adam? So at last he answered. He took the answer, Yes, I am here. Then God come up to him and said, Why don't you hide yourself? Because I'm sorry. I'm ashamed of myself because I found a notice to be naked. That's why I couldn't see you. See? Same thing for myself. I couldn't see that my master

[30:43]

always make a frame around me. I want to study Buddhism. I want to learn something from my master. Always make a frame, OK? So then this frame compelled me to strike, to strike one week. Then last day he came up to my room and said, Danny, why don't you get up? When the time, when the time, the time come, the time come when the people get up. Why don't you get up? The time comes when people have breakfast. Why don't you eat breakfast? And then he left. Yeah, that's a very big blow, you know. Bang!

[31:44]

But he didn't scold. Very gentle. Danny, why don't you get up? The time come when the people get up. Why don't you get up? If you are sickness, if you are sickness and get up, you have energy. If you have enough energy to get up and come to the living room, kitchen, and have breakfast with me, why don't you come here? That's all. And then after breakfast, if you feel still sick, why don't you go to bed? That's all. This is very good, but I didn't like that. You get up in the morning, wash your face, and making some breakfast,

[32:46]

and performing the morning service, and after morning service, I have to fix my breakfast. Then after breakfast, I have to go down to the village to perform the Buddhist service. But I couldn't. My friend always said, I want to study Buddhism. I want to practice Zazen and so on. My speculation always slipped out on my present. But I myself enjoy very much about the fact that the playing with, slipping out on my present. I very enjoy. That's why I can't, I could strike for one week. It's not so easy.

[33:48]

It's not so easy right on the present. But this is very important. This is very important. So you should keep in mind there is a very simple way to live. Whatever happens, just going on. Just be on the present. This is our practice. This is our practice. But actually, the question is that how how to make the human speculation the balance with this present in our daily life. This is very important. We have to always make them in balance.

[34:51]

Make them balance. In other words, make them harmonious and live together with human speculation and this self who is living vividly on in the present. How to balance, how to make them balance, how to make them harmony, harmonious and live together. This is, this is questions. How to, how to live in harmony. Harmony. Then this is concrete way of life. How to live. Then Shakyamuni Buddha says it is the means for the attainment of nirvana

[35:51]

is the practice of the eightfold noble path. Eightfold noble path. First of all, I will read anyway the eightfold noble path. The eightfold noble path refers to right observation. Right observation, right thought, right speech, right behavior, right livelihood, right effort, right mindfulness and right concentration. The right observation includes to thoroughly understand

[36:54]

the fourfold noble truth, to believe in the law of cause and effect and not to be deceived by appearances and desires. Right thought, right thought means the resolution not to cherish desire, not to be fearful or angry and not to do any harmful deed. The right speech means the avoidance of lying words, idle words, abusive words and double tongues. Right behavior means not to destroy any life,

[37:56]

not to steal, not to do evil. Right livelihood means to avoid my life or that word brings shame to a man. Right effort means to be guided by right spiritual ideals. Right mindfulness means to maintain a pure and thoughtful mind. Right concentration means to keep his mind pure and tranquil, seeking to realize the mind's pure essence. The question is, what's the right? What's the meaning of the right? This is very important.

[38:58]

In Buddhism, right is to go, to go in the middle way, middle way. Not to attach to suffering, not to attach to pleasure. You have to go along the road which is called middle way. But middle way is not the middle road which you can walk between both sides. The middle way in Buddhism is first of all, to understand

[40:05]

the totality of life, of life. In other words, both the suffering and pleasure. In other words, human speculation, past and future, the human speculation, excuse me, past and future, as which exists in the sphere of human speculation and present too. It's not necessary to get rid of the human speculation. It's not necessary to hate human speculation. You have to understand first of all, the totality of life, totality of the present, present itself and also human speculation, past and future which exist

[41:06]

within the human speculation. And then, you try to choose in which direction to go, in which direction to go. It is not just to look, it is not to be a looker-son. Looker-son? Did you understand? Onlooker? Onlooker, excuse me, upside down. Onlooker. The middle way is to understand through and through clearly the totality of life, pleasure and suffering, man and woman, in a way, totality of life, human speculation

[42:06]

and something beyond human speculation. This is present, present and past and future. Then you have to choose in which direction to go. This is second. But it's not so easy to choose a middle way because the event is not simple. Lots of events consist of very complicated qualities. So it's pretty hard how to choose a middle way. Then if you, in order to choose middle way, first of all, very important point is don't put, don't put

[43:07]

your selfish ideas, this is first important, selfish ideas, created by human speculation, created by the activity, slipping out of the present, playing in the future, playing in the past, and so on. And then don't touch, don't touch to fix certain ideas. First of all, you have to be emptied because you exist in the present, which is always emptied by activity, activity passing out of existence, producing the new moment. This is present. If you want to know the self who is living vividly, you have to be emptied anyway.

[44:11]

First, to be emptied is not to defuse the presence of human being. It's not ignore, it's not ignore the presence of your life. So emptied, to empty yourself is not to put extra word, extra word into the present. You try to again and again to keep a simple way to live. Even though you have lots of complaints, try, try. During the zazen, you have lots of complaints. What zazen is, you know, rest time, or enjoy, or enlightenment, or delusion, whatever.

[45:12]

Try to go, try to keep going in the simple way, okay? Delusion comes, how are you? Peace. Next moment, bodhisattva comes, how are you? How are you? Peace, go ahead. Buddha comes, good morning, peace. All you have to do is don't change your simple way, okay? Your pace. Who is existing, existent in the present, which is vivid, living vividly, okay? It seems not to, it seems not to satisfy yourself, but this is very important, okay? Then, in order to choose the middle way, you have to be emptied first,

[46:16]

and keep going in the simple way, in the simple way to live. At that time, you can judge, you can judge your life and the other's life who exists around you, and circumstances. You can judge correctly, correctly, because you can go, you can go in the middle way, okay? Without touching, neither touching to this side, nor touching to the other side. Then, at that time, the next is, you have to, you have to actualize, you have to actualize

[47:17]

this middle way, which you choose, which you choose. Then, when you find this is truth, you know, in your daily life, if you stick to the truth, what you have, what you find, something compels you to, compels you to, you know, make, make stiff, stiffness. This is truth, you know. For instance, you know, many young generation,

[48:18]

you find what human being need in our day, you know. So they said, we need peace and justice, and so on, or natural way of life, and so on. Then, last, they believe the truth, which they realize. Then, they try to, consciously or unconsciously, to spread this idea, this truth, to everyone. Please, believe this peace, and justice, and natural way of life. Otherwise, you cannot find happiness. Please. But, the people don't believe that. People don't pay not so much, don't pay much attention

[49:21]

to their voice. Then, they are gradually excited, excited. Why don't you believe this truth? Are you crazy? Then, gradually, his excitement is growing. Then, at last, he gets violent. Bang! It is not truth, okay? It is not truth. So, if you find the truth, which is called middle way, that's all right. Then, you try to, you try to allow the human being, allow others to exist in peace, who has, who try to seek the truth. In other words, you try to allow others to exist

[50:26]

in the same attitude as you allow yourself to exist. Who find, who find the truth, okay? Then, at that time, you can bow to others first. So, it's not necessary, even though you find, you attain the enlightenment, it's not necessary to be proud of yourself too much. If you touch to the enlightenment, if you believe excessively the truth, which is called enlightenment, you have to scream, please believe this enlightenment, because it is truth. But they don't believe it, you have to angry. Are you crazy? Are you stupid? Then, at last, you have to fight. So, if you find,

[51:28]

if you attain enlightenment, this is good. Then, the enlightenment enable man to open his eyes, look at everything with generosity, with perseverance, with compassionate feeling. This is enlightenment. So, why don't you first allow others' existence with considerate feeling, with perseverance, with respectfulness. At that time, you can live with together, in peace. Then, first gassho, okay? Even though you don't attain enlightenment, that's all right.

[52:29]

Bow. This is very good. A friend of mine always bow to the bus on which a man, who he hate, he is on it. He always bow. Goodbye. Like this. This is Bodhisattva's way of life. Very simple way. Very simple way to live. Which is, just write on your present, your present, not others' present, okay? Don't look at the film on the wall, okay? There is no room, no room to watch the film on the wall.

[53:32]

Even for a moment, if you have a time to watch, to slip out of your present and watch a film, at that time, your life doesn't work in a proper way. You create troubles. So, if you, if my friends look at the film, which is called bus, on which a man, who he hate, he is on here. Like this. Instead of gassho. It is trouble. That's trouble. That's big trouble. It is very simple to stick out your tongue. That's okay. But this, sticking out your tongue,

[54:35]

can create trouble again and again, like a snowball running top of the hill to the bottom of the hill. Big and bigger, like this. Okay? So, but, sure, this is very good. Because, even the middle way, even the truth is right on the present, right on the present. It is not the special things which exist far away of your life. Even the middle way, even the enlightenment, even the Buddha, cannot slip out of the present. The present is based on transiency, fleeting, fleeting movement. Okay? So, middle way, if you find the middle way,

[55:35]

which is true, which is true, at this moment, in this moment, maybe so, it is true. But next moment, that middle way is maybe not, maybe not true. Because circumstances change very quick, as well as you change. Okay? Everything changes very quick. This moment, I understand, I try to understand whole situation, including me, others. Then, choose middle way in which direction to go. Yes, this is right. And then, I actualized middle way in my daily life. This is true. And people say, you are right. They say, okay. But next moment, next moment, it may not be true.

[56:36]

Because circumstances, and me, and you, including circumstances, including all circumstances, change. Okay? Change. Including middle way, including truth. Okay? Then, next moment, you have to think again. Okay? You have to understand again total, totality of your life, including others' circumstances. Then, choose middle way. Okay? That's why it is called Chūdō. Chū is middle. Dō is down, path. The path is, in Buddhism, to actualize, actualize, to practice in our daily life. Okay? Did you understand?

[57:41]

Thank you very much.

[57:46]

@Text_v004
@Score_JJ