We are educated to know how to fight. [...] We are educated to know No button for the hair. No button. So, that will be it. I think you know the bottom of their head more than I know.

[01:10]

I hope. Don't say this is. It is necessary for us to continue our practice with our utmost effort. And actually we have completed our session. What we completed will become more meaningful if you continue, if you extend this practice for tomorrow.

[02:23]

In this way, extend our practice from today to tomorrow, and from sitting practice to everyday life. This is in short our way of practice. This morning I talked about Tokusan's discussion between Tokusan and all the But Doi Enzen says, the discussion is not complete.

[03:45]

You may think that old lady was better than Tokusan. But no one knows if all the lady was with all the lady, whether all the lady was dead or alive. And if Don't engage in war. He says, he might have asked us to kill. Or tokusan.

[04:55]

If he is a wa, tokusan, he might ask or do something. First of all, if he is wa, tokusan, the young monk. He has asked all the ladies about the meaning of present life. He cannot be crushed. Future cannot be crushed.

[05:58]

Past cannot be crushed. What does he mean, and does it mean, if you ask? Then he will find out some meaning. But he didn't. He just went away. And old lady also. He didn't say anything about it. That is not right, he said. He should say, she should say something. And if Dongen Zenji were the old lady, and Dongen Zenji said, I must have

[07:02]

There is no reason why I should give you this, why I should entertain you by my gift. You must accept it. It means is the mind, or Buddha-mind. For Buddha-mind, there is nothing to be offered. Buddha-mind is absolute. For the absolute mind, there is nothing to offer.

[08:06]

And if he were already quite asking for something, there would be no need for him to be entertained by him. He must have seen, he must have seen his successor. If the Tokusan says... If the Tokusan says, And if a monk

[09:22]

Tokusan still asked her to give some cereal, offer three cakes, three daisuke. If Toksan stretches out his arm and receives it, she will say, present mind cannot be blessed, past mind no more, present cannot be blessed. Past mind cannot be grasped.

[10:53]

Present mind cannot be grasped. Past mind cannot be grasped. And future mind cannot be grasped. This is what he said. to leave the old label is not right, was not right. And without any reason to refuse the mind is not also right. The present... The cake, although...

[11:55]

A cave is not Buddha. There's nothing to offer for the Buddha. But for us, for Buddha, there's many things to give us. For Buddha, there's nothing to receive. But he has. many things to give us. And, if so, what we do, whether it is offering a cake or a practice platter, this kind of practice is not the matter of to attain enlightenment, or to practice to do something.

[13:39]

When we do something, It looks like we are doing something good. But actually, for Buddha, there is nothing which is good or bad. And Buddha, nevertheless, Buddha has many things to do for us. When Buddha did many things for us, it is true practice. When we think we do something for Buddha, that is wrong practice. That is not right practice.

[14:40]

But it looks like we are practicing jazz to attain enlightenment. It looks like so. And maybe so, because if we practice Zazen, eventually, or at that time, we are actually free. So there is no one term. It is obvious that we are practicing Zazen to attain enlightenment. That is true. But if you take it literally, and you say, my practice is not so good, after many years of practice, there will be a change in my teaching.

[15:44]

But if you take a huge part in this way, It is wrong, because what you do is what Buddha is doing for you. If so, Buddha is doing for something good. Buddha is doing something for you. That is true practice. So, through practice we are free There are five different types of practice. One is we practice, we practice, we practice. The next is Buddha practice, Buddha practice. The third one is Buddha practice, Buddha practice. So that is the fact.

[16:46]

We are good when we practice yajna. And this is our ritual. We bow with the yajna. The head of the teaching party is used for killing. And that is Buddha is bowing to him. Buddha is responding to Buddha's power. And at the same time, Buddha... I don't know which expression. Buddha is doing something for him. And he is offering something to be. But actual meaning is not different. It's the same thing. So, we should not take

[17:47]

Those three statements in three words. Actually, it is one statement. If the old lady knew this point, and said in this way, but we don't know, because she didn't say anything. Perhaps she didn't know this point. And Togsang must have established, if it's all ready, I give him this statement.

[19:15]

And so, Darwin then says, we don't know what she has when she has three. It might be, it might be Annie or Dee. We don't know. Annie or Dee, we don't know. But perhaps, All right, see you next time. This kind of understanding of practice is the right understanding of practice of which is transmitted from Buddha to us.

[20:45]

This is not just doing in this interest. And in this way, our culture was formed. Moment after moment, we developed a new culture. Even though it is a new culture, there is some connection between past and future, past and present, and present and future.

[21:51]

Because together, from past to present, and from present to future. But as we call eternal freedom, we are doing moment after moment. We are forming new culture moment after moment. Three meaning of practice. Buddha is doing this. We are doing something for Buddha. Buddha is doing something for Buddha.

[22:53]

We are Buddha, always Buddha. Our meaning of Christ, content of Christ, But the expression is not the same. Sometimes we work for them and they work for us. Sometimes hero will lead the race. And at the same time, will make his character. Because of the people, he became a hero. But he controls the people. But If you understand this mutual reaction of the present, it is actually Buddha who is working for Buddha.

[24:13]

If you understand that you are helping, you are offering, something to the leader, and that is love. If you think leader is always helping you, no, that is not the fact. Leader, each one of us is leader. There is no action, each one of us, even though each one of us is so bad. Sometimes someone will become another one. Some other person will become me. This is how and develop our mind.

[25:34]

It is the same thing with our practice. So you can say, where there is good, there is nothing. And at the same time, because of sensei being through the repetition, Because of sense and feeling, they die in this way. That is why we should practice, that we should live in this moment. How to live in this moment is to continue our practice in this way, to renew that moment. and how to do it, how to actually do it, so as to really understand it.

[26:46]

So it's just that. When you become sincere enough to forget yourself, get rid of the idea of yourself, our world will start its activity. If we cannot forget ourselves, in our society. Just you have to do many things for your society.

[27:49]

You have every right to do that. But if you to become quite sincere. Sincere enough to do things without any reason, just by love and mercy. There is no bias whatsoever. In this realm, there is no greed, or no pity, or no hatred, or no sting. This is how to cultivate our society. What I said is rather complicated, but in short, whenever you have some difficulty, you have to

[29:36]

Watch yourself, whether you are... whether you are covered by the idea of self, just center of the camera. If the center of the channel is covered by bugs, you can put it back. You have to get rid of bugs on that. So you shouldn't cover yourself with the idea of self.

[31:14]

You should be aware of self. Full of sincerity, full of love, full of mercy. Then, candle will become candle. And this reality, that actual activity, and actual activity has candle and something which is not candle. This is that. This is true. Something is real.

[32:18]

There is something that can fit you. So idealistic practice will cover that something with your own self-centered ideas. So it doesn't matter. You own it. You are owning this planet. This is the planet. How can it happen? What is the nature of this planet? This is why we practice, and why this session is sponsored by this fund. I'm sorry, I was not... I didn't remember the discussion, the order of the discussion, the actual order of the discussion between Totsan and...

[33:53]

I was not so sure. But what I meant, what he meant, was like this. He put it in the order of discussion. He divided his thoughts. He wrote his thoughts. So, two persons, two persons came to Raja Koti temple. I was lost. Excuse me. But I think you have tape recorder, so I can collect. And I will check what he... Actually, not in a physical way. This is a 40-meter descent.

[35:58]

Where is my pencil? We will leave it on the birth and death of priests and saints.

[36:50]

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