OLD - 1971.03.09-serial.00148

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way, it covers the whole area. If you think, you know, how to apply Buddhist teaching to your everyday life, you know, If that is why you practice zazen, that is wrong practice. Buddha's teaching is here, and your life is here, and you are borrowing, and you are asking some aid. from Buddha.


Or you ask Buddha's advice so that you may feel better. As if, you know, You think if you don't violate your law, it is okay whatever you do. You have some excuse. I'm not doing anything wrong with our society. I'm not creating any, we are not creating any trouble between our countries, you know. But if you, you know, push your policy to the limit, what will happen?


And when you find yourself, oh, we cannot, you know, we have stopped our car. Maybe that is too late, you know. And it takes quite a lot of strength to stop it. So everyday care is very important. You may always say Rinzai way or Soto way, but there is no difference between Rinzai or Soto. But we are, we have, you know, we are just more, more careful, you know, in our everyday life and in our practice, that's all, in our way of practice.


When we have this kind of ideal practice, according to the person's ability, you know, we can help with each other. Everyone has a good position, you know. Everyone will be a very useful person in our society, only when We try to take care of things with complete attention. When we rely on some strong way, then, you know, people needed will be limited.


Unless you have strong, you know, physical power, or sharp, you know, mental power, you cannot help people. But when we have very various... when our way is very cautious, cautious enough not to leave anything behind, then everyone will have their own position in our society. And everyone can have good practice. I think this point should be aware of more. Do you have some more questions?


What do you mean by good karma and bad karma? Karma is, you know, karma is a kind of, you know, success link of, you know, like a chain of cause and result which has, which is not bad or good, you know. But because Because we have, because of the viewpoint we take, it can be a good karma or bad karma. But anyway, karma is going. In our actual life, what does it mean to stop?


Excuse me? In our actual life, what does it mean to stop? I don't mean to stop and wait or escape from it. You cannot escape from it. Actually, you cannot stop. Even though you look like stop, you are still going to prepare for something, to go ahead, to go on. That's what maybe, you know. Does stop mean that you try to withdraw from too much involvement in what happens What I mean is more intuitive things, you know.


not to think, but what I'm talking about is how much misunderstanding you have or how much deluded you are our own idea of good or bad, you know, good practice or bad practice, in dualistic thinking mind, to get rid of those, you know, understanding of life, I'm talking, these kind of things, to know what you are actually doing. Yeah, at the same time. So, you know, only when you practice, you know, zazen, without having, without being bothered,


bothered by idea of good or bad, good sound or bad sound, when you accept it, when you have oneness of subjectivity and objectivity, then, you know, that is a way how we should go. That is the point of, you know, the point. And what you should do to find out some way, thinking about which way we should take. That is not what I mean. It is confusing because I'm talking because I use the word good or bad to stop or go ahead, you know.


But if you know what is your practice, how you take care of yourself in zazen, you know, that is the way you take care of yourself. That is the point of my, you know, my talk. Why you cannot completely agree with me, maybe, is you take my word literally, losing the point of my talk. So, Sometimes after sitting, I'll sit and I'll feel very good about it.


And then after I finish sitting, I'll get up and for a while afterwards, I'll find myself being irritated or nervous about any little thing. Yeah, that is very much so. What do you should do? At that time you lost your practice, you know. Like you lost your counting, breathing when you are practicing counting, breathing practice.


So even though you are counting You know, you may lose your practice, you know. So, if you, you know... So, why I say, instead of accounting breathing or following breathing, I say more attentive to what you are doing or to take care of yourself or, you know, to take care of things, you know. In your practice, if you are following breathing, you know, or counting breathing, you think you are practicing dozen. But it is not always so. Even though you're sitting very straight and without, you know, sleeping, but sometimes your zazen is not there.


If you're really practicing zazen, you know, You have no second notion, no second thought. All the thought you have will be only direct thought, which will come over. No second thought of good or bad, what it is. I shouldn't be bothered. So, delusion is maybe divided. There are two kinds of delusion. The delusion itself, you know. Delusion which, you know, which can be understood various ways, but delusion itself is the same, but, you know, which can be many things.


Delusion which arises simultaneously. But delusion is one, you know, which is not. When we are not in oneness of the mind, That is delusion. And delusion, which will arise as a second notion, or second thought, is also delusion. Because of that, our practice will be divided in various ways, because of the second notion of guru-dharma. agreeable or disagreeable. When it comes to you, you know, it is not good or bad. So after, you know, so only way is when you, you know, eat


You should eat. Oh, thank you very much. That is our way based on pure practice. And if you practice long enough and attentive enough to your practice, you will easily you know, find out where you are in your everyday life. And if you find out yourself where you are, there's no problem anymore, because the only way is to resume your own way. So you have no one to be a mother. So, I'm actually, I'm giving you some material to test your practice, you know, as I told you from other angle, to encourage your good practice.


So this is not just what I'm talking about small desires or something like that is not not as a art of life, you know but what is the right practice? Sometimes we speak of Pure practice, sometimes we speak of good. Are they the same exactly? Yeah, pure, yeah, same. Pure practice, good practice, yeah. Real practice. Yeah, same. But we sometimes also say that real practice goes beyond good and bad. So good practice is actually


I don't know, if it's good, it should be good, but if it's beyond good, then it should be bad too. Beyond good. It's just words, you know. Your mind is very, you know, Very fancy. His mind is very fancy. Some other questions. No.


No. That is not possible. No. That is not possible. That is why, you know, it is easy. If you can do two things at the same time, we will have a big trouble. It is good, you know, that we can do, we can choose only one thing, you know. We cannot choose to, anyway.


Only when you fool yourself and you are making excuse for yourself, you can do it. If you become very sincere with yourself, you cannot do that. Or if we live here and have a job outside, it's kind of like doing two different things. Looks like. Zen Buddhists cannot eat or drink. Two things or one thing? Yes, it is one thing, actually. But after you did something,


Before you do something, you may say two things, but actually when you start involved in something, it cannot be two. So if you do things, you cannot do bad things, you know. So the easiest way to do something, to choose something more appropriate to do at that time, I don't say something good, because you will raise some other questions. Some more questions?


Sometimes we're not wasting time, and I remember to be patient. And it seems as if there's two different ways. So if I miss it, I don't think I'm wasting time. I think I'm being patient. To waste time means without having oneness of your mind with something else. It's to waste time according to what we mean. To waste time is to be involved in realistic thinking only, without, you know, having the root of the practice.


That is to waste time. When we do not practice in our way, it is a waste of time. But to be patient, you know, it doesn't matter whether you are doing things quick or slow. Okay? And that is also renunciation, you know. Renunciation means to refrain from dualistic world. Even though you are doing something in dualistic world, you know, we should be free from, on the other hand, we should be free from the dualistic idea. Or you may say, if you


Do one thing only, you know. If you make best effort on something you do, that is realization. That is non-duality. That is, you know, to be patient sometimes. when your full effort on your practice, that is, in short, not to waste your time. OK? for future.


Future, you know. You say future, you know, but future is at the same time, right now, it is just word, you know. project your activity in framework of past and present, future. There is no actual future, you know. Future will be different even though you, you know, have some plan or some idea about your future activity based on your present, you know, based on things you are doing right now.


But the plan is not related on your present situation. It is not. It is daydream. So sometime you will be involved in just daydream, you know, the typical type of dualistic mind. No, I don't think so. You can't think about what you want to do in the future without involving yourself in it completely.


If it is really future plan, you know, the future plan should involve present situation, or present situation should involve future plan. There must be... that future plan is a kind of possibility, you know, which is included, which is already in present situation. There may be various possibilities, you know. Present possibility, not something which exists in the future. Why else you will not think about it? If there is no possibility, you don't think. Q. Is the future now a possibility or is it actually something that is occurring now, along with the past?


Can we realize that there is no past and time and survive? How do you cope with the world as it appears? Appearance. Appearance. It is a question of reality or appearance and reality or phenomena. you know, things and some ontological being or problem of present and future. I don't, you know, I don't


catch my framework of my mind, does not catch your question. So that is why I'm asking. Well, I was wondering if the future exists as possibilities now, or does it exist as, well, to me it appears as if in the future I'll be in a different place and time, which I have read as illusion. But I don't see all the events of my life as simultaneous. It seems like if I saw them as simultaneous, I'd be pretty confused. Or I wouldn't be able to cope with each event. Do you understand what I mean? Q. He said if there's no past or future then everything's acting in his life at the same time.


So that makes for one big confusion because then things wouldn't be happening before and after. You know, the present has various meaning or face, you know, angle. But actually it is one, you know, many interpretations of the present fact, event, you have. As a possibility, there may be many possibilities in this present moment. But before it happens, nothing happens. So there's nothing to worry.


There's no confusion. Is it OK? Yeah, you are right. It is rather difficult to accept, you know. Unfortunately, I'm not so interested in, you know, some fancy idea or many interpretations of things, you know. Oh, some more questions?


Hi. You should examine it. Crossly. To examine? To have feeling of Zen. when you are walking or something, when you are eating.


What I mean is not, you know, to feel, to see yourself objectively. I don't mean so. or to examine yourself maybe does not mean to, you know, to, you know, to see your Buddha or, you know, to see your Buddha. I don't think so. If you are in perfect meditation or not will be the point. So when you walk, what you should realize is when you are out of practice, then you will realize, oh, I lost my practice.


In that way, rather than to check yourself whether you are perfect or not. To check yourself whether you lost your sitting or not. It is easy to find yourself when you lose your meditation. It is very easy. Then, you know, I think you will have good practice eventually. Out of building. Yeah. Yeah, we have that kind of tendency, and I understand that, you know.


After doing something seriously, you know, you may feel, what have I been doing all those days? We cannot be completely, we cannot continue complete practice always, you know. But if you know what is good practice, you know, then that will be a great help.


And if possible, you know, to have good practice when We are liable to lose our practice. That is very important. For instance, after you sit for a long, long, long time, you know, oh, session is finished. That will be almost all the people want to do. But that is not so good. If you know that, you know, you should be careful.


It is not so difficult, you know. If you are a little bit careful, you know, you can continue your practice. My policy was before, my policy with myself was, you know, to be, to remember the word up to, or allowable to, to be so, or to do so, allowable to. That helps a lot. We are liable to be so, but be careful. That kind of thing is not so difficult, you know. Just to be, to know that, just to remember that word is maybe a good help.


Sometimes we have an attitude of practicing and sometimes we don't. What do we do when we don't have it? Yeah, that's a good question. You know, if I use the word liable to, you know, people liable to try not to practice Zazen when you don't want to. In such case, you should practice zazen. That will be a very good practice. When you practice zazen, when you want to, then that practice has various dangers or various wrong possibilities.


But when you do, practice doesn't. When you don't want, you know, not much danger in your practice. Dear... Hmm? Yeah, maybe so. your question, you know, almost all our questions will be answered. In some other way, you want to ask, for instance, what will be, how we should, you know, get out of birth and death, you know.


What you may, you know, what you expect from him may be, you know, even though you die, you know, you will have a next life, you know. So, it may be okay, you know. But almost all Zen masters who believe in a next life will not give you that kind of answer. His answer will be, you know, life is such and such. He will not answer. He will not give you the answer which you want. And he will be very much concerned about your question.


Why you make such a question, you know? And he will stick to the reason why you make question.