different. Having complete relativity, in terms of relativity, is the Buddhist way. So even though we understand things from various angles, And even though we have a completely different understanding of life, as long as we are here in this world, we should extend, or we should follow. But that relativity is based on you know, non-duality of life. So we don't... that is, you may say, that is detachment.

[01:06]

Detachment does not mean to cut off worldly desires. Having worldly desires, you know, with right understanding of it and Knowing how to treat our desires to live in this world is a Buddhist way. But usually, you know, we have no idea of non-detachment. And we will be enslaved by our desires and world of duality. That is why we have always, we Sit down. We should fight, always. I don't understand that.

[02:35]

It means that you continue this practice forever because our desires are inexhaustible. If so, there is no end in that practice. No, we don't mean that. moment after moment we should make best effort to put an end to the desires. But desires, because desires is endless, so our effort may be endless. That is why Buddhists exist forever.

[03:42]

If we put an end to evil desires, there will not be any need for Buddhists to practice our way. Did he say? I? I don't remember so well. Yes, I do. Yeah, maybe. But I don't remember so well, you know, because I don't... It is... Maybe I have this kind of trouble always, so it is not so important to remember things one after another, you know.

[05:06]

I may laugh at me if I dream of something. I asked myself the question of birth and death. I say, when one attains a certain consciousness, birth and death is a daily process, a normal process, a conscious process. It's a process of uniformity, everything is straight, birth and death. As you turn it back again, your question on birth and death, I often wonder why I don't You know, why I'm not afraid of going to sleep, you know?

[06:15]

If it is, you know, it is a kind of death, you know. I'm not afraid of going to sleep, you know. I don't know why, but maybe I'm so sure tomorrow Body I couldn't follow you completely, but...

[07:38]

What is your point of question? It's still talking about the birth and death. Birth and death? Yeah. Duration of it. Duration. It's really two things, right? When you talk about death, I take my time to practice. But when I'm in my head now, Based on this, you know, The most important point or problem of birth and death is the idea of self.

[08:56]

We understand, you know, oneness of mind and body. Yeah. We don't understand. Here is body and mind is floating in the heaven and come to our mind. And after this it will go out from our body. and enter again into our body. Our understanding of mind and body is more than that. We put emphasis on the point that mind and body is one.

[10:20]

Yeah, that kind of thought exists in Buddhist thought too. But that is Buddha, you know, applied the teaching which usual people had at that time. To help people, he did not deny their understanding of life. But somehow, he managed to make them understand the point of Buddhism, even though he applied various thoughts. various folk religions, but he did not lose his point always.

[11:57]

And later, you know, most oriental people had been involved in their naive folk religion. And that kind of religious understanding became more and more powerful and common. That is why Buddhists put emphasis on that kind of idea of reincarnation or something like that. But if you read Shobo Genzo, he clarifies this point completely. Hi. Will you correct the state that we have in personality?

[13:10]

Personality. Personality, we say, but it is not. Personality may be not completely so, but some tendency which is caused by his physical condition or physical nature. This is a kind of materialistic philosophy. But it is true, I think. So even though you receive education, a kind of education, it is almost impossible to change their character.

[14:25]

If it is possible, I think if it is possible to change our physical condition completely, then our character will change too. true from materialistic viewpoint. But from idealistic viewpoint, you know, our thinking, our mind will change our physical body, physical function of our body. If we have a healthy mind, our body will be healthy too. This is also true, but we cannot completely argue, you know, from materialistic viewpoint and idealistic viewpoint, because both is true.

[15:32]

You were speaking about the idea of self. And yet, it seems to me that all of us have concerns with the way we express our new personalities, and the place where we put ourselves. I don't mean my individual personality, but I mean somebody that's 38 years old being expressed in me. And it's just... Not as a self, but as a momentous, you know, impulse or something. Yeah, I think that it's That is all right, but we usually, without being aware of it, we are usually controlled by our preconceived idea or by our past experience.

[17:09]

And so we should know that, this point also. Even though this is just an expression of my being right now, but it is not always so. If we understand this point, you know, we should train ourselves more so that we can express ourselves fully, completely, without any, without being enslaved by something or bound by something. Only we are alert enough to see ourselves, to check ourselves.

[18:12]

We cannot easily accept ourselves, so easily. That is why we are so strict with ourselves. Always what? No, I'm sorry.

[19:36]

I couldn't follow you. Did you... Will you make your question in short... put in some short way? Condense your question. Excuse me? Doesn't practice. Doesn't practice. Stop. I'm sorry. Grasping.

[20:47]

Attention. Attention. Stop. Yeah, you know, when you start a practice, you know, your effort should be concentrated on something, you know, some particular thing, like counting, breathing, you know. But eventually, you know, that effort will be extended in many

[21:48]

direction, and you will have deep, wide, strong mind. Then you can, you know, you have some power or some ability or, you know, the ability. Without trying, you can do many things. But at first, it is necessary for us to make some effort in right direction. As long as you know the direction of practice, that is all right. And one by one, you make your effort with right direction. Without going this way, you can go this way.

[22:51]

We say detachment, it is not so easy thing to attain. We can talk about it, but not so easy. So, the only way is to to try to practice our way, starting from a very simple way, like counting, breathing, or following breathing practice. Then, even though you have various problems, Amidst of the difficulty, if you can count your breathing perfectly, you know, you have already have power of controlling yourself, or power of being free from objective world.

[24:11]

It is more than habit, you know, because you have some belief or power in it. Habit is just, you know, succession of our activity, our intentional activity. But Zazen power, is, you know, with always steady steps, it is going with some direction or intention. But eventually, that intentional path will vanish, you know. the power will go by itself.

[25:20]

That is complete detachment. As we are very selfish and we are always, you know, some tendency, so without some effort we cannot get out of it. No, we don't. We don't. The yoga maybe put more emphasis on physical practice, you know, than

[26:24]

than our practice. I think your practice will help a lot. But if it is too much, like Zazen, you know, it will create some problem for you. So maybe we should be careful. Problem? Now, that is, you know, some person, you know, for some person who is very difficult to sit in cross-legged position, you know. If you, if he force too much, then it will create some physical problem.

[27:32]

Maybe. No, I don't think so. I don't think so. In sleep? We don't say that it doesn't practice, you know. Maybe. We say, but we say, if you are really Then, student, where you sleep must be different from ordinary persons.

[28:37]

That is, you know, how most Indian people, sages, sleeps, you know, this side down. Yes, of course, if you think why, it is quite obvious why they do it this way. And most people are right-handed. This is not from Buddhism, but a woman who, one of her ways, you're sleeping like, and she says that lying on the right side, there's no stress.

[30:17]

I don't know, you know. I'm not concerned so much about those things, you know. But, you know, if you sleep, left side down, you don't feel so good, you know. It's obvious, you know. Maybe it may be better to sleep, you know, this way, south and north, you know, rather than east and west. We are very magnetic beings also. Everything may be so. So if you start to study this kind of thing, you know, we will have many things to study.

[31:36]

But we will have some specialists, you know. And Fu may suggest us many things. So as much as we can, we should apply, we should follow their suggestion, I think. Thank you very much.

[32:02]

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