the beginning of the lecture, given on June 3rd. Last night I explained G and G, and usual person stick to G, that is quite usual. And the characteristic of Buddhist teaching is to go beyond things. Things means various beings and various ideas we have. When we go beyond subjective and objective world, with CHG, we come to the understanding, oneness of everything, oneness of subjectivity and objectivity, oneness of inside and outside.

[02:06]

For instance, if you sit, you are not thinking anything. You are not watching anything. Your focus is, you know, four feet, four or five feet ahead. But actually, we are not watching anything. Just focus is there, but we don't watch anything. Even though many ideas... We do not think, you know. It comes in and goes out. That's all. We do not entertain various ideas, you know. We do not serve food or anything, you know. If they come in, okay. And if they go out, okay. That's all. That is that.

[03:07]

When we are in that condition, in this kind of mind, when we have this kind of mind, our mind actually includes everything. Even though you do not try to include everything, actually everything is in your mind. The other day I explained what is sound. Sound is different from noise. Sound is, you know, something which comes out more real and which comes out from your practice is sound. Noise is more, something more objective, you know, something which will bother you.

[04:16]

The noise is a more objective being. The sound is both objective and subjective. So if you hit the drum, the sound you make is the sound of your own subjective practice, and it is also the sound which encourages all of us. So sound is subjective and objective. Buddhists understand everything, every noise as a sound. which we make, you know. You may say, the bird is singing there, over there.

[05:18]

But we think, you know, bird, when we hear the bird, bird is me, you know, already. Actually, I'm not listening to bird. Bird is here, you know. in my mind already. And I'm singing with a bird. If you think when you are reading something, if you think bird is there, you know, bruised, is over my roof. Blue jade is singing, but their voice is not so good.

[06:20]

When you think in that way, that is noise. When you are not disturbed by the blue jade, the blue jade will come right into your And you will be a blue jade. And blue jade will be reading something. Then the blue jade doesn't disturb your reading. Because you think blue jade is there. Blue jade should not be over my room. When you think in that way, that is more primitive, understanding of being. Why we understand things in that way is because of want of practice.

[07:22]

When you practice that and more, you can accept things as your own, whatever it is, you know. And this first sentence, . This is a rhetorical, you know, words. means gates. Gates means eyes or nose or ears. All those sense organs, five sense organs are gates, you know. And for the gates, they are sense object. For eyes, something color to see. For the ear, something to hear.

[08:25]

Some voice to hear. Some smell to smell for the nose. something to taste for our tongue. In this way, five sense organs have five sense objects. This is our Buddhist common sense. The purpose of You know, referring to this, to those things, is just to say everything, instead of saying everything. I will say, mon mon is sai no kyo. Mon mon is gates. There's many gates, and to the gates, there's many sense objects.

[09:33]

All those things are... Interrelated. And at the same time, they are independent, you know. And shikara zareba, or else, you know, or else it stands, it dwells, or it stays in its own position. This is position. According to the position they stay. So it means if the birds stay at some place, at some lake, for instance.

[10:38]

His form is not only lake, but also the whole world is his home. That is how a bird flies and lives in their world. Even though you don't attain enlightenment, you have enlightenment, we say. That enlightenment means live. That something exists here means something, you know, has already some reason why it exists here. And because of that reason, it makes sense, some sense. I don't know what sense. No one knows. But there must be some reason.

[11:41]

And, you know, everything must have some virtue for itself. And it is, you know, very strange that everything has no things are same, you know. One is different from other. So there's nothing to compare you know, with you. So you have your own value. And that value, you know, is not comparative value or exchange value. It is that value is something more than that. So when you are just on the cushion, you have your own value.

[12:52]

And that value, because that value is related to everything, so that value is also absolute value. Maybe better not to say too much. Ugh.

[13:16]

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