If you divide one into many, you know, if you add, you know, one after another, how many, how long you add one after another, it cannot be infinity, but if you divide the absolute one in many ways, as much as possible, that is, you know, in this way, when we understand in this way, we can say, we are a part of it, but we are not, our understanding

[01:15]

is not based on a one or a two, our understanding is based on something absolute, which we don't know, but we may be a part of it, when we understand in that way, we are a part of it. So, it is a kind of belief, we may say, but it is more than belief, it should be true, or else we cannot exist here. Big hypothesis. Yes, there is no other way to accept in this way, and we should know that we are even a part of it, more than that.

[02:36]

If we say, we are part of it, the true relationship to the absolute one will be lost. If we are a part of it, then what is the relationship to the absolute one? Part of it. And if we are, every one of us is, unfolding of the one infinite, absolute being, then the meaning of each person will be lost, you know, we are just unfolding of one infinite being.

[03:48]

So, each one of us lose our sense of meaning of being, so we are not even unfolding of the absolute one. So, we are not even a part of it. So, if you think to this extent, you will find out what is the absolute one. Ok? Ok? Not part of it, and we are not unfolding of one being. So, say something. Who are you?

[04:50]

No one. Who are you? Are your hand a part of you? Are your hand a part of you? My hand? Yes. I don't know. It is, you know, you cannot say my hand is part of me. Part of me is, you know, to act, hand and body, even though you act, my hand and body, this is not my hand. If my hand is extended, you know, body of me, then my hand is body. While, you know, hand is, hand has some different activity or ability.

[05:59]

The meaning of hand will be lost if my hand is extended, body. Something more, hand is something more than my body. You see? So, hand is hand, and body is body, it is said. But it is, as you said, part of me. But it is not even part of me, it is because hand has its own ability and my body has quite different ability. So what? I don't know. What? Sorry.

[07:26]

At the floor, hands are electric. I feel that I'm inhibiting myself, that I'm almost, inhibiting, I feel almost as though I'm inhibiting myself, like putting myself on a little black box and killing part of myself. And also, I feel that when I do this, it's very, very difficult to do it, that I'm, because it's so difficult, only doing it for some end. That when I do something very difficult, I always have to do it for an end, for a goal, because that's the wrong kind of activity. First, would you comment on the feeling that you're killing something by conforming to a very narrow, physically narrow, set, and also the feeling that, that whether you should continue to do something that's very difficult,

[08:36]

to conform to this narrow set, even if you think you're doing it for a goal. Yes. Yes. We are practicing it, actually, you know, aiming at a goal, you know. But that goal, what is the goal, is the point. The goal is to find goal. In each moment, that goal. And that is enlightenment. And how it happens to you is, there are maybe two ways.

[09:40]

By all of a sudden attaining enlightenment, or by long practice, when you become more and more aware of what you are doing in its true sense, and when you become sympathetic with people's misunderstanding of practice, and when you find out how you help them, you will find out that you have come to some point where you can help others, even though you do not attain enlightenment, just like this. First of all, you know, even so, you listen to our lecture.

[10:53]

I'm talking about just Buddhism, you know. I don't want to talk about, you know, politics. Politics or other areas, you know, because I don't know so much about politics. But I know in what way they create problems. For instance, you know, I said, whatever you say or whatever you do, whatever you think, that is not absolutely right. And true teaching is not here. You know. The politics, you know, are just the best politics to organize our way of life as much as fair

[12:10]

and fair for each one of us. And sharing our profit, you know, in some way. That is maybe the first thing we should do. How much tax, you know, they should put in how we divide. And the money we need is maybe the most important point. And next, maybe, will be to find various positions for various persons according to his ability.

[13:20]

That will be the next thing which they should do. But it is not possible to divide, you know, profit evenly. And some people may try to divide all the income evenly. And some people are trying to reserve their advantage as much as possible. With some reason. And in that way they think it is possible. To organize our life in a perfect way.

[14:29]

But that is not possible from the beginning. To some extent it is possible, but if it is the matter of one's own character, one's own religious understanding or culture, difference of culture, it is not possible to measure. And to treat people in most absolutely fair is not possible. But some people think it is possible. That is why we must fight with each other.

[15:32]

And we have to have various opinions. And because they fight at the risk of their dignity. This is their work. To lose the fight is to lose the dignity of each one's character. So they have to fight it out. But there is no reason why we should fight when it is not possible to establish some absolutely right way of organization. In this way we are fighting. But from our viewpoint it is absolutely wrong understanding of fair or truth.

[16:42]

Truth is not here. Truth is something which we cannot bring perfectly into our everyday life. Truth is something to which we have to strive for. So without striving for it enough to believe in some truth which is not truth, a fake truth, and to force some principle to others. Big, big mistake. From the beginning it is too much to expect. For us it is too much to expect. Government, we cannot expect so much for the government.

[17:54]

And they should know their limit, you know. And they should be more humble. And they should think more. Then we will have a very good life, we think. This is the only way to bring about perfect peace. Not perfect. Comparatively peaceful life, I think. You see. All those confusion caused by misunderstanding of the truth. What I am talking about is something, you know. Unworthy, you know. Maybe you think because you compare religion to politics or some scientific study.

[19:19]

So it is difficult to understand. But religion is something different in the way of understanding of our life. So you should study something in some different way. I forget everything. I can't remember a thing. When I was in school, I think I did the same thing. I had to memorize. There were a lot of problems to memorize. I didn't really know. I had to memorize. I think that is enough, I think. But maybe better to... You see. I want you, if possible, you know, to not compare but to organize teaching and what you study, you know, from book.

[20:38]

You see. If you find that relationship. The purpose of my lecture is mostly to give you some way to understand the various scriptures and various thoughts in appropriate way. Without being attached to it. Without wasting time. There is no need to... If you forget, you know, it's alright. Because if you doubt, if you have doubt something on it, you will not forget.

[21:43]

Because you understand, you forget. Because you have no problem in understanding, so you forget. If it is difficult to understand, you think, you have to think more about it, so you cannot forget. What is it? Again, I like it. In other words, to have doubted. To have doubted. Means you understood something from the thought. And if you have no doubt about it, I don't know. It is one of two. Whether you understand it completely. Or you didn't because you didn't understand.

[22:48]

So, for us, you know, especially in starting period, I think it's better to read some difficult book. Until you become political. And, you know, if you become serious, you seriously read with your mouth. And over and over again. Then it will help you. It may be better to read many books. Again, something very difficult to understand. And over and over. Thank you. I can say now that I'm 21 years old and that my body is young and it's not giving me too much trouble.

[24:01]

But when I get to be 65, it may be giving me a lot of trouble. And science would say the reason that this is happening is because my body is getting older. And what I would like to know is for a person who's gone beyond time, how would this person interpret the change that's occurring to this body? Beyond time. Beyond time. Beyond time doesn't mean to read some questions. It's partly to change your character being. Maybe without time would be better than saying beyond time. Beyond time means to live in each moment of beyond time.

[25:12]

To enjoy or to appreciate your life day by day. How to live beyond the idea of time. Actually there is no time. Time is something which is happening day after day. Time is time. There's no measurement of time. You may say clock is measuring time. That is not true. Well then how do you interpret change or is there change at all? Didn't I explain about time? I thought I did. Time is something continuously changing.

[26:13]

And time is something, the idea of time is the idea of continuity. And at the same time the idea of discontinuity. When I say it is thirty-five past nine, it is time, the idea of discontinuity. It is going, but we say it is thirty-seven minutes after nine. We cannot say so, but if we cannot say so there is no reason why we have a clock. Because of that when we use clock we use, we have the time, the idea of time.

[27:20]

And the idea of discontinuity of time. But actually it is going, so time is the idea of continuity. So time is something, the idea of time is the idea of continuity and discontinuity. So we understand one reality in two ways, continuity and discontinuity. Which is, you know, two pairs of opposites, I feel, and contradict with each other. So in contradiction, you know, there is reality. So to enjoy life means to have your past and future as your own.

[28:21]

But each time you have your past and future, maybe past in this moment will be the same, but independent.

[28:38]

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