A few days ago someone came to see me and to ask something. According to my lecture. Last week I told about the greed. That time I reported two passages. Two passages which occurs in Lotus Sutra. One is various sufferings are attributed to the greed. To greed. The

[01:12]

other one is. Anyway from the viewpoint of the human being. From the man's eyes. As the Buddha says the life is suffering. Besides this suffering are attributed to greed. If you stay in the domain of the human life. Based on desires, greed. It is impossible to get rid of the real fact. That various sufferings are attributed to greed. But from the Buddha's

[02:22]

eyes. This word Buddha can see all sentient beings or this word as follows. I likewise see the poor wretched deficient in wisdom and conduct. Lapsed into the mundane fall. Retained in dismal places. Plunged in affliction. Incessantly renewed. Afflicted as they are by desire like the yak by its tail. Continually blinded by sensual pleasure. They do not seek the Buddha the mighty one. They do not seek the law that leads to the end of pain.

[03:32]

Staying in the six states of existence. They are benumbed in their senses. Stuck and moved to the low views and suffer pain on pain. For those I feel a great compassion. From the Buddha's eyes. He always can see the human world in such a way. But we don't know exactly. It's pretty difficult to see human world in that way. So from this point I explained. As long as we stay in the domain of this human world. Then life is like a dream.

[04:40]

Life is like a dream. So according to the idea that life is like a dream. He asked me the decision which we make or whatever kind of decision is not so much valuable. He said any kind of decision which you make is not so much valuable. I think this is a very important question. As a result I'm sorry for you. Unfortunately whatever kind of decision you make is completely not so much valuable.

[05:47]

Buddha taught us, teaches us. The ai shi wu. Amount of twelve causations. Do you know that? Twelve causations. The ai means love. While in Japan Anne learned the English. In Japanese we say.

[07:04]

If you translate this Japanese into English. You must say I like a dog. I like a dog. So this is very grammatical way of explanation in English. I like a dog. I like a cat. I didn't know how to express I love. As you used always I love a dog. I love a cat. I didn't know that. I always I like cats. I like a dog. But you say always I love a cat. I love dog. This is love. In Christianity I think the meaning of love is very important. It should be given by. It should be given by God.

[08:18]

But in Buddhism the ai is one of 180 reasons. So in order to explain what human being is. Since you were born in this world. You know the moment when you were born in this world you had already certain circumstances. You had already parents. You had already brothers and sisters. You had already native country. Certain country situation or certain language. Then you learn. You attach to certain circumstances, certain type of education or certain type for your parents and sisters and brothers.

[09:25]

Then under these circumstances you learn I love cats. I love a dog. I love dog. I love cats. I love parents. I love you. I love sisters and brothers. At last I love myself. This is I. In other words briefly speaking this I is your life itself. Regardless whether or not it is good or bad. Anyway your life is based on the idea of love. But in common sense you take it into your head I establish my life without being interdependent.

[10:41]

But then this is shu. Shu means to gain. Its meaning is to gain. So under certain circumstances you anyway you have strive for establish your life, your life constantly. Whatever it is. Then you take it into your head this is my life. This is my life. Even though someone gives pieces of advice to you, don't do that. Please stay here and practice dharma. I don't like. So someone said I have to take good care of my life. Whether or not I try to practice dharma is none of your business.

[11:58]

So please keep silent. I have to go my own way. Because you think always this is my life. Because this life is certain type which you have strive for anyway establish. Establishing your own life. So that's why you say I love my life. I love. This is shu. This is shu. And this is wu means the being. Being means existence. In other words existence. So the moment when you say this is my life.

[13:00]

This is my life. According to the idea this is my life you say I have to go my own way. Then this is wu being. This is wu. So your life is combination. Your life is combination. With I love and gain. Love and gain. The wu is combination. Wu is combination of love and wu. Shu means to gain. Anyway Buddha explains what human being is according to twelve causation.

[14:03]

Then to this extent the Buddha says life is suffering. But suffering is not always happen to suffer. Happen to appear by the certain situation when you fall into the difficulties. Even though whatever you do. Whatever kind of activity you do. You do a good behavior or you do bad behavior. Whatever you do. Suffering follows you. Suffering follows you. I think nobody want life. Nobody want to laugh. You are dirty. You are misery. If person tell you you are very beautiful. You are very happy to hear that.

[15:07]

But the other day I look newspaper. I read the newspaper. I find very interesting articles. I read. This is confession. This is confession given by a young boy who is twelve years old. He said I am twenty years old. And people usually on the first meeting will say to me. But you are beautiful. This is very embarrassing and distresses me no end. If I say thank you. It sounds as though I am agreeing with the person.

[16:14]

And that seems so conceited. If I disagree and say oh I am not. That sounds so foolish. If I don't say anything I feel ungracious. What is the answer? I don't know. That's funny. Suffering doesn't always come from difficulties. Even though people tell you. Even though people admire you.

[17:19]

You are very beautiful. You have to suffer. You have to suffer. Through the practicing you have experience in the same way. The more your practice makes good progress. In the first you think my Zazen, my practice is pretty good. So day after day your practice makes very good progress. You find, you realize this is true. But the more you get used to practice Zazen you always discover what's wrong. My Zazen is not so good. So whatever you do, suffering always follows you. So I think any kind of decision you make is like a dream.

[19:00]

Ah. Then. Last week I said most of you smoke cigarettes. Most of you drink wine and whiskey. Nobody thinks that to drink, to smoke a cigarette is a kind of instinct.

[20:09]

Because to smoke a cigarette will injure your health. So from this point you don't know, you don't think. You don't think greed. Greed is a kind of instinct. But in common sense you think that greed or desires or hope is a kind of instinct. What human beings possess, not only human beings, but also all sentient beings, all living beings possess. But in your case, in your case which you smoke a cigarette, in your mind you want, you want to give up smoking. You want to give up smoking, but you couldn't.

[21:12]

Then your decision is always wandering. Right, towards the right, towards the left. But strictly speaking you think always, I want, I want to give up smoking. Because smoking has injured my health. But you couldn't. So your mind impairs you to think, I want to give up smoking. But actually your desires, your curiosities, your greed impairs you to smoke, to continue to smoke. Then you think, if I had, if I had to not give up smoking, I would rather continue to smoke.

[22:20]

When I was in the A.H. monastery, I strived in the same way. I wanted to give up smoking, but I couldn't. Then I decided, I made up my mind to continue to smoke. But this decision is very funny, very funny. Because actually this decision injured my health. Strictly speaking, decision, the idea of decision is like a dream. This is pretty good, this is pretty good. But if you have a kind of decision which you made, and is a very, not, what would you say,

[23:30]

very, what would you say, unchangeable, unchangeable, fixed, your decision is, if your decision is very fixed, very fixed idea, you know, it is pretty difficult to keep it. All right.

[25:19]

All right. I think the decision, whatever kind of decision which you have made, should be flexible, flexible. In Buddhism, in Buddhism Buddha said, we don't stick, we don't stick to even the idea of, even the form of right precepts, right precepts. Buddha says, we don't attach, we don't attach to even the form,

[26:57]

the form of right precepts, right precepts. I think from the viewpoint of dualism, you have to make up your mind whether you are a vegetarian or you are not a vegetarian. But in Buddhism, even though you decide, you decide, I am a vegetarian, it's not so good. Even though you decide, I am not a vegetarian, it is also not so good. So Buddha says, we don't attach, we don't attach to even the form of right precepts, right precepts. Buddhism is always stand, stand on the viewpoint of spiritualism and non-spiritualism,

[28:05]

or economic or political as principle or any kind. In other words, the various phases of human being, Buddhism is always stand firmly on the world of human being. Then, must be, must be beyond, must be beyond the human being. So the right or wrong, the right, the idea of right, Buddhism is beyond the idea of right or wrong, right or wrong which we take into account, take into account. I think it's pretty difficult to understand, but it is very important. So mostly, we always make up our mind,

[29:09]

we have to do this, because this is right, this is right, this is bad. So, of course, it is very important, important you, that you keep, you keep the vegetarian, this is pretty good. But if you stick to the vegetarian and force people to observe this, I think, I think this vegetarian, the idea of vegetarian will hurt, injure, injure the others feelings. So, from this point, we have to consider again and again, what vegetarian, what precept, what precept is. So the Buddha says we don't attach to even the form of right precept, right precept.

[30:11]

Even though it is right precept, right precept, we have never, we have never attached to the right precept. Because any kind of idea, good and bad, what we understand is like a dream, like a dream. Then, next important point is how to, how to awake ourselves from the dream, from our human being. The Buddha says, if you strive, no, yes, if you have perfect knowledge, then you have no greed.

[31:18]

Always examine yourself, that you do not let yourself be in error. In Buddhism, the question is how to awake ourselves from the dream, from the human being based on the dream. Usually, there are many kind of, many kind of ways to awake human being up from themselves, from the dream. By setting the alarm hand at the time what you want, wanted to leave. Sometimes, by hitting the, by giving a blow with a stick,

[32:20]

even during sitting meditation, wake up. I think this is common way of waking, waking human being from the dream. But in Buddhism, in Shinjinme, the Zen master says, if the, if an eye never falls asleep, all dreams will by themselves cease. If the mind retains its absoluteness, the ten thousand things are of one suchness, one suchness. If an eye never falls asleep,

[33:23]

all dreams will, all dreams will by themselves cease. If the mind retains its absoluteness, the ten thousand things are of one suchness, one suchness. In Buddhism, in order to, in order to aware, awake, in order to awake oneself from the dream,

[34:28]

the, at any cost, we have to reach, we have to reach the outward, a world beyond the domain of the world which we are always tossed by dualism. This is bad, this is good. If you, if you try to, if you try to make every effort to control yourself by staying the world of human being, aware you are tossed by dualism, this is good, this is bad. It is impossible to understand this world, even yourself. For instance, if you were, if you were crazy,

[35:35]

if you were completely crazy you don't understand you are crazy. For instance, if you dream, if you dream completely you don't understand you are dreaming now. If you dream, if you dream yourself completely, you become, you must become unconscious. At that time you don't know who you are, you don't know you, you don't know the you who is drinking yourself completely. So, in order to awake yourself from the drinking, yourself from the dream, you have to awake, wake up anyway. From this point, anyway we have to manage to reach

[36:37]

the different world beyond the world where we are tossed by dualism. In other words, we have to tune in, tune in the radio, radio, to channel 7, channel 8, channel 20, channel 19, whatever it is. The Buddha's, the channel Buddha, channel Buddha, you have to tune in the radio to the channel Buddha. This is the hamana, kingdom of hamana. So, you don't, it is alright, what is Buddha?

[37:42]

What is Buddha? What is channel Buddha? That's all, you don't care. So, in other words, Buddha means the kind of activity, king of samadhi, king of samadhi. The king of samadhi is the perfect concentration, perfect concentration. But this concentration is very questionable, because you always misunderstand the meaning of concentration. Today, one of Vietnamese young boys came to see me and asked about his own view of life. He tried, he has tried to find what right viewpoint in life is. Then, he has tried to practice many things,

[38:49]

Hinayana Buddhism. Recently, he had read, he had read the book of Zen, Three Pillars, and many books written by Taisa Suzuki. He said, he said very interesting things, because he followed, he followed the practicing of Hinayana Buddhism. In Hinayana Buddhism, concentration is a kind of practice of completely very strict, very strict state of mind, state of mind which is always centered on something, some activities. For instance, if you try, if you think, if you think, I am trying to pick up this piece of chalk,

[39:57]

at that time your mind should be concentrated on, I am trying to pick up the piece of chalk. Then, my mind must be in the piece of chalk. So, you have to look at the piece of chalk, you know. Don't lose it. Just open your eyes. Then, next moment, your nerve, all of it, to the hand, to your hand, hey, start to work. Then, your hand stops. Then, you think, oh, my hand is working now. Like a slow motion movie, you know. So, you have to concentrate on moving your hand like this. Now, I pick up now. That's it, I get it. And, you have the piece of chalk and my hand is always both picking up,

[41:03]

lifting like this. So, whatever you do, you have to always concentrate on in this way. Even though you go to the bathroom, you have to do it in that way. Even though when you eat a meal, you have to do it in that way. So, he said, completely, I can't sleep. I can't sleep. I am completely upset. So, even though I cannot sleep, what should I do? Now, that concentration is very dangerous. Very dangerous. Because this concentration is never meant to completely isolate, from himself, from others, from companions, from society.

[42:07]

Because this practice, this practice is merely a means of reach, of reaching the, merely of nirvana, merely a means in order to reach the goal of religious life, nirvana and enlightenment. So, this practice, in Hinayana Buddhism, never meant to understand the original, conditional origination, in other words, transiency, the law of transiency. Everything is change. Buddhism says always, everything is change, everything changes. So, under the word of change, the Hinayana Buddhism puts stress on, concentrates on something,

[43:14]

at each moment, at each moment. At that time, you can't understand. Then, at last, you can reach the goal of religious life. So, from this point, this practice is merely a means, in order to reach, to reach the nirvana. But concentration is not, is not merely, is not merely a means to reach the enlightenment, to reach the nirvana. The practice itself, practice itself is end, practice is end, the end itself, the end itself. In other words, this is the King of Samadhi, King of Samadhi. King of Samadhi is, you have to, anyway, whatever kind you are, you have to tune in the radio, channel Buddha.

[44:16]

Channel something, channel something, what you have to do now. This is King of Samadhi, this is Buddha. Then, the Zen Mother says, if I never fall asleep, all dreams, all dreams will by themselves cease. When you can, when you can tune in the radio channel Buddha, channel Samadhi, channel Samadhi, the radio starts to work. You can voice, you can hear the voice, anyway. Then, why he said, if our eyes never fall asleep,

[45:18]

it means that if the eye and I never fall asleep, we have to open your eyes for tuning in, tuning up, tuning up something. What you are, what is going on? Tuning in the radio of life force, given, allotted to you on the stage of now and here. So, if our eyes never fall asleep, this is, it means, it means the King of Samadhi is, the eyes never fall asleep, eyes never fall asleep. Dream stops, you don't care. You don't care what Buddha means, what channel Buddha means,

[46:23]

what channel Samadhi, the King of Samadhi means. Important point is to take good care of your life force, allotted to you now. But, mostly the Zazen students concentrate on the taking care of breathing. But, strictly speaking, it's impossible to take care of just only breathing. Because, even though during sitting meditation, only breathing doesn't sit meditation. If you, as long as your body and mind sit in meditation, your whole body and mind, including the organs, all organs, physical organs,

[47:26]

the functions of all organs, physical organs, and mind, many kinds of functions of mind, practice Zazen with you. So, at least, at that time you have to take care of all of them, together, you know, at the same time. But, if you concentrate on just one thing, breathing, the first time, in the beginning, it is alright. You can take good care of breathing. But, if you, the more you get used to taking care of breathing, it's pretty difficult. The more difficult it is, you will find, you will recognize. Then, at that time, you are completely upset.

[48:27]

My Zazen is very awful. How can I do? How can I control my breathing? How can I control my Zazen? Because you are always concentrating on just one thing. For instance, if you eat a meal, you are always concentrating on just a spoon. Just a spoon. When you, as long as you eat something, your organs, and spoons, your hands, your eyes, your ears, your foods, all work at the same time. So, you never escape from all organs, including hands, food, spoons, and forks. You have to take care of all of them.

[49:31]

So, strictly speaking, even though your breathing is not so good, that's alright. You have to always strive for the tuning in the radio of Samadhi. Samadhi. The radio of your Zazen, including your body and mind, including delusions, including delusions, including some kind of voice coming from the external world, or internal world. It's alright. Anyway, you have to tune in the radio of Samadhi. Samadhi. This is very important. At that time, all dreams will by themselves cease. By themselves cease. And if the mind retains its absoluteness,

[50:34]

this is absoluteness. Absoluteness. In Buddhism, absoluteness is not the idea of God or Buddha, which is something abstract, abstract from the concrete aspect of a human being. This absoluteness always controls a human being from a higher level. But in Buddhism, absoluteness is the king of Samadhi. How to tune in the radio of your life force. Then, at the moment when your mind tunes in the radio of Samadhi,

[51:45]

at that time, the ten thousand things are of one suchness. One suchness. I think to tune in the radio of charnel of Samadhi seems easy, seems to be easy, to take care of it. For instance, if you set the laser to the stone, all you have to do is let the laser set the stone like this, to let the laser go forward and backward, forward and backward like this.

[52:58]

It seems easy, it seems easy. But if your laser is not completely set to the stone, it is impossible to sharpen your laser. The important point is how to set, how to set your laser, how to set your laser to the stone, to the stone. Even though the surface of the stone is completely plain, the question is always within yourself, how to set, how to set, how to adjust your laser with the stone. This is very important, very important. I think to let the laser go forward and backward is very easy.

[54:01]

It is very easy to let it go forward and backward, it's pretty easy. But to let it go forward and backward is not always. To let it sharp, not always to sharp it. Even though the surface of the stone is completely plain, the question is not within the surface of the plain surface of the stone. The question is not always within the technique of the, of letting the laser go forward and backward.

[55:10]

The important point is how to set, how to adjust the laser with the stone. This is samadhi, this is samadhi. How to set, how to set, how to tune in the radio of your life force. How to set your life force with the radio channel samadhi. Tuning in the radio to channel samadhi, this is very important. Then Buddha says always examine yourself, that you do not let yourself be in error. I think the technical way of sharpening is not so difficult.

[56:17]

Because all you have to do is let it go forward and backward, that's all. The difficulty is how to set, how to tune in the radio of channel samadhi to the stone. The question is not the idea of right and good and bad. The question is how to take good care of right and good and bad. How to tune in the radio to the idea of right and bad, right and wrong.

[57:21]

This is not so easy, but it is the Buddhist practice to overcome these difficulties. This difficulty is how to tune in the radio to the samadhi, channel samadhi, channel life force of your own. Then from this point I think always examine yourself, you have to always examine, adjust your channel. Right here, not too much, this way. You have to always tune and adjust your dials like this, always. That's why Buddha says always examine yourself. How to examine yourself is our Buddhist practice.

[58:31]

Important point is not the idea of right and wrong, or good and bad, vegetarian or non-vegetarian. Important point is how to examine yourself, how to tune in the radio. This is very important. Dear Biden, dear Biden, from wisdom, subjectivity and objectivity, you can get release, you can get release. Through this practice, you can get release, you can get release. This is sadhana, this is sadhana. Okay, do you have a question? I understand what you said, I'm not sure, but any time you have an opinion as to something is right or as to something is wrong, you're in error?

[59:52]

Error? You said we should avoid falling into error. I don't understand what your question is. I always say right and wrong, the idea of right and wrong. Is the idea of right and wrong the error we should avoid falling into? Avoid? Avoid? Avoid of what? Oh, avoid of opinion. Don't ignore, don't ignore the idea of right and wrong. Buddhists don't ignore the idea of good and bad, right and wrong. If you ignore the right and wrong, you are at a loss.

[61:02]

You have to realize yourself that you are completely at a loss what to do with yourself. Then next moment, next time, how shall I do? Because you always ignore the many kinds of rules in a human being. I don't care the good and bad, I don't care the rules of a human being. So you always live in the deep mountains. Oh, that's pretty good, it seems. It seems pretty good, but I don't think so. Because many people came to see me and what shall I do? I asked him, what have you been? What are you doing? I lived in the deep mountains with my girlfriend, picking up grass, eating the grass, wild grass.

[62:04]

That's nice, it seems nice. But how come you come to see me and ask me what shall I do? It's pretty good, I mean. Then the other hand, if you cannot ignore the idea of good and bad, you try to stick to the idea of good and bad, something of precept. Don't do that, don't do this. Then, because you are always afraid that God will judge you, the last moment, last moment of your life, you have to always make every effort to follow the precept. But I don't know. Do you think it is good? But not all, not all.

[63:07]

Maybe such as the idea of precept, never mind not to move even an inch, because you are all completely tied up at the precept. You can't move. Like small children, full age, practicing kendo, you know. Kendo, do you know that, kendo? Very small children, about 7 or 8, they are always reeling some stuff, door, chest, right here, and practice like this, ya, men, ya, men. That's pretty good, you know. With a stick. Last time, he wears a mask. Then, ya, men, oh, oh, what's happened? I can't move.

[64:08]

Because it's too heavy. Mask is too heavy. It's pretty difficult to keep it firm, straightly. So, Buddhism is not ignored to ignore the idea of good and bad. Also, Buddhism doesn't stick to the idea of good and bad. Important point, how to tune in, how to tune in the radio for good and bad, that's up to you. I can't help. I can't help. Through practice, you are ready to thrive. You have to tune in the radio by yourself, for yourself. Do you think so? Yes. Any other questions?

[65:18]

What is the cause of anger and hatred? Cause of anger? Hatred. Hatred. Hmm. It's pretty difficult. Because it's erased like ignorance. Erased ignorance. In Buddhism, the ignorance is like a dream. You know. Now, while you are dreaming, while you are dreaming, while you dream your dream, you don't know whatever happens. You don't care. You don't know what kind of dream is going on. Because you are just in the dream, in the world of dreams. So, this dream is ignorance, which human beings possess.

[66:25]

Ignorance. From this ignorance, various kinds of delusions come up. Then, in the domain of the dream, you always create something, many things, you know. Many things. I used to dream something like that, you know. While in Japan, I ride on a train with my friend. And then, after riding on the train, my friend started to drink wine and drank himself, you know, with pleasure. Then, he started to talk with some people who were sick. Before him. At last, he quarreled and fought with each other.

[67:31]

Then, I said, don't do that. Please stop fighting. Then, they stopped. They stopped fighting. And then, for a while, he started to sleep. Snoring. But before riding on the train, he said, I have never seen a beautiful Mount Fuji. So, when the train passed by the mountain, Mount Fuji, please wake me up. So, I wake him up, hey, wake up, wake up. But he, oh, shut up. He always, shut up. He continued to sleep. And then, one hour, after one hour, he woke up.

[68:39]

He told me, why you didn't wake me up? I did, but you didn't wake up. So, he scolded me very much. Then, anyway, the train arrived at Tokyo Station. I and my friend got out of the Tokyo Station. Tried to cross the street. Cross the street, just in intersections. In Tokyo, as you know, many cars, many people. Very dangerous. Very dangerous. At that time, the cars coming here, the cars happened to come. The cars went to the sound, key, like this. Stopped just before me. At that time, I wake up from the dream.

[69:42]

But after recovering from the dream, there is no ticket, no trains, no fighting, no friend, even no self. Only there is nothing but me, I, who is lying down on the bed. That's all. But in the domain of the dream, many things start to create. Time seems to be wrong. Because from the start to Kyoto, and from Kyoto Station to Tokyo, it took about six hours from Kyoto to Tokyo Station.

[70:47]

But in the dream, the time is very short, very quick. Nothing wrong. But in the dream, many things you create, you can create many things. Time and space, and friends, or many delusions, or enlightenment. This is... This is... Oh, there you are. TENG AKU TENG AKU, here. TENG AKU means delusion. Delusion comes from... Delusion, that comes from the intellectual faculties.

[71:51]

Intellectual faculties. And here it means from the emotional, emotional, emotional situation, state of mind. So, the many kinds of delusions, things which happen to appear in the dream, are the delusions that come from intellectual faculties and emotional state of mind. But... This is such a dream, such a thing. Dream is ignorance, dream is ignorance. Then we call it... KOMPONG BANNO

[72:57]

KOMPONG means original delusions, original delusions. So, dream is original delusions, for instance. So, hatred and love comes from these delusions. But, at last, after you, after recovering from the dream, I think you don't care. You don't care what kind of hatred, what kind of love, what kind of delusions happen to appear. Because, within the world of tuning in the radio of your life force, there is no delusions, no delusions. Just do it, just do it. So, from the world of tuning in the radio of life force,

[74:09]

we have to look at ourselves again and again. This is our practice. So, of course, not only him, but also all of you, including me, have lots of delusions, and hatred, and loves. That's all right. But the idea of that's all right is some kind of delusion, so don't say that's all right. But delusion is not so bad, not so bad. Delusion is not so good. Okay? So, important point, how to tune in, okay? How to tune in the radio of delusions, radio of hatred. Of course, it's not so easy, but you have to do.

[75:14]

I can't help, I can't help you. Through your religious practice, you have to tune in. Any other questions? When we are dreaming, are we more aware than when we are awake? During the dream? Yes, when we are sleeping. No, you can't, you can't be aware of yourself in the dream. Of course, in the dream, in the world of dream, you dream your dream again, you know, again and again, within the world of dream. Oh, this is my dream. Oh, hey, that's funny, eh? I don't like this dream. But you already, you already dream.

[76:17]

You dream, but in the dream, you always say, oh, this is dream. You are aware of your dream, but it's not your dream. Because you can't do, you can't take care of it by your will, by your will. For instance, if you, let's imagine the lion chases after you. Anyway, you have to run away, you have to keep away from the lion, like this. But the lion is very fast, you know, like this. Be careful. But even though you can, you try to run away, you know, hard, nobody, nobody helps you. It's pretty difficult to run fast. In my case, sometimes I fly up. Far, far. And flying in the air, like this.

[77:21]

And in the even smallest space, I can't through it. But since coming here, I didn't dream in that way. While in Japan, I saw, I dreamed in that way very often, you know. The moment, the moment when I caught, when I was caught by the lion, I fly. And I saved myself from the lion. But it's pretty difficult. So if you want to know, if you want to be aware of the dream, anyway, you have to recover from the dream. You can't be conscious while you're dreaming? It isn't possible to be aware that you are dreaming, and be in control of the dream, and be conscious while you're dreaming?

[78:25]

No, it's impossible. It's impossible. I'm sorry, you have to, anyway, awake yourself from the dream. So, in Zen practice, the Zen master hits and gives a blow with a stick. Wake up! But we don't like, we don't like a stick, you know. But anyway, we have to wake yourself. Yes? In the dream? Questioner asks a question inaudible

[79:38]

Dream what? Ah, interpretation? Oh, oh. Or? Or? Don't worry about it. I don't care what kind of dream I have, I dream. That's very interesting, yes. Human curiosity, human curiosity. Your curiosity impairs you to explain what kind of dream is, in order to be aware of your life. I think in a sense it's pretty good, but in a sense sometimes it's pretty dangerous, you know. Because you are completely upset sometimes. Dream doesn't tune in the radio of your life force.

[80:52]

You have to tune in the radio of your life force by yourself. Dream doesn't tune in. I Ching doesn't tune in the radio. Of course in Ching, we are very interested in studying of I Ching, that's alright, you study. But we take it into our head that I Ching and the dream explanation of dream tune in the radio of your life force. That's a big mistake. Don't you think so? You know, while I was, when I was a student, there are many fortune tellers in Tokyo station, you know. So I was very interested in letting my hand see, you know, explain my hand, you know.

[81:58]

But I don't care, you know, I don't care what kind of things my hand tells me. My hand doesn't tune in the radio of my life force. My life force must tune in the radio of my life force, you know. Don't you think so? This is just a curiosity, that's alright. But what you think, what you take it into your head, that I Ching or fortune tellers tune in the radio of your life force, this is mistake. It's mistake. So would you say that psychoanalysts and fortune tellers... ...are on the same level?

[82:58]

Level? Well, I mean, in psychotherapy, the idea of dreams is to get you, is not to tell you what it means, but to have you experience while you're awake. Oh yes, I don't ignore the existence of psychoanalysis studies, that's alright. But I think even psychoanalysis, even very profound philosophical principles, doesn't solve your life force, the problem of your life force, life. If you think so, it looks like a computer, you know. It looks like a computer.

[84:04]

A computer works, a computer helps a human being to understand what kind of trouble you have, by pushing the button. Quickly, in a few minutes, you can find the answer, or what to do. I think it's pretty good. But if you think, it's not completely the answer of your life force. For instance, in the United States, some teachers use the electric computer in order to give the right answer in mathematics. One plus one, two plus two, you know. It is not necessary to think, one plus one equals what? It is not necessary effort, you know. So all you have to do is just to push the button, and the answer is coming up, quickly.

[85:13]

It's not a study, it's not life. Because even though you can get the answer through the electric computer, this answer is something like the solution, or result, in space, not in time. For instance, lately, the young couples, if you love some young girl, before the Second World War, the Japanese always wrote letters, love letters. It took a long time to finish writing the letters. They didn't care. How long did it take? Then, if they love some girl, they concentrate on the right letters, love letters, I love you.

[86:17]

Then a man understands, understands how she feels. A man understands between the lines, between the lines. Not through the letters, not through the words. But now, after the Second World War, the couple always finishes many things, many things, between two, through the telephone. Hello, how are you? I love you. Like this. That's all, you know. This is pretty nice. But this love is something that happens in space, in space, not time. The effort to write a letter is something that happens in time, in time.

[87:18]

You have to take time, you have to take time to write letters. This time is some activity, some effort, which happens in time, not only in space. But the more the development of civilization is going on so well, the more the people don't like, don't like to spend time to do something with wholeheartedness. They don't like tuning in the radio, you know. They don't like to make effort by tuning in the radio. They are always interested in some solutions through the electric computer. They push the button, hello, I love you, like this.

[88:22]

That's all. I want to know, she is, whether or not she loves me. Please, tell me. Yes, she loves you, I love you. Oh, that's fine. What do you think? I forgot what kind of question. Who gave me, who gave me? Huh? Oh, you? I forgot. What's the main point of the question? It was about dreams and psychoanalysis. Oh, yeah. Yes. Psychoanalysis, whatever kind of science is created within the world of the human being,

[89:44]

samsara, samsara, you know. But we have to understand behind the samsara, through the practice of religious life. For this, I think the study of psychoanalysis or I Ching, that's all right, it's all right. But at last, in order to be aware of the self, based on the life force, life force, you have to tune in the radio to your own life force. This is important. If you love some girl, if you love some man, anyway, you have to write the letters.

[90:48]

You have to write the letters. Even though the radio, electric computer is pretty good developed, because human beings exist in time and space, in the midst of the intersection of time and space. Yes. Okay? I think, in a sense, from the viewpoint of modern life, zazen is a complete waste of time, but this waste of time is important, you know.

[91:50]

Anyway.

[91:52]

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