shobogenzokandoのblog

This blog presents Kando Inoue roshi's activities, mainly his dharma talks of shobogenzo in English. Kando is the top advocate of shobogenzo by Zen Master Dogen.

The Fourteenth Question

 

Someone asks, “Buddhist monks who have left home can quickly break away from various involvements and they have no hindrance on Zazen practice. How can those who are busy in their secular life practice earnestly and accord with the Buddha way of non-doing?”

I show and say, “In general, the Buddhist Patriarchs were so overwhelmed with compassion that he opened a vast and great gate of compassion. This is for the purpose of letting all sentient beings enter rightly. Is there anyone among human beings and heavenly beings who cannot enter? With this, when we trace back to the past and present, we will find a lot of evidence of this. For instance, Daiso and Junso, being on the imperial throne, were very busy with all state affairs, but they earnestly practice Zazen and enlightened the Great Way of Buddhist Patriarchs. Both Minister Lee and Minister Bo held the office of assistance and were the right-hand men to emperor, yet they diligently practice Zazen and enter and enlightened the Great Way of the Buddhist Patriarchs. It depends on whether you have the will or not, and not on whether you are lay person or a monk. Also, those who have a deep sense of the merits and demerits of things may naturally have faith. Those who think that the affairs of the world hinder Buddha's Dharma are only aware that there is no Buddha's Dharma in the world, and do not yet know that there are no

worldly dharmas in the Buddhahood.”

Well, stop here for the moment. I'm sure that's still the case. There are many who think this way. This is probably what lay people think? He says "ordained people" or " lay people." But, you see, if ordained people can also leave various relationships quickly and there are no obstacles on the way of practicing Zazen, and there are ordained people participating here as well, but what do you think? In the past, not like the past, but nowadays most of the ordained people are ordained with the goal of becoming a priest of a temple, and there are things necessary for that, and from the other side, they are registered in an organization and are a member of an ordained order. Because of the restrictions of the organization, there are probably not many people who are living the old life of self-identification, of clarifying the truth about oneself and going with it. When we look at it this way, we can see that they have not break away from various involvements.

Since I am a member of the Soto Zen sect, I would like to take up the issue of the Soto Zen sect. Most of the people who go to the training halls these days may be master, but most of them are parents and their children. Most of them are parents and children, even if they are masters. So, the master and his wife drive the children to the training center, or even after they have driven them there, they see if the children will be allowed to enter the training center, and when they are allowed to enter the training center, they come back home with peace of mind, which is seen in recent years. This is not the kind of being independent from parents. I might even say that they are already inferior to the laity. The first step is. When people in the past became ordained, they left their parents and went to the training hall by themselves. Even after entering a training hall, supplies are often provided by masters who have a master-disciple relationship or, as I have just mentioned, by blood relations. When we really look at such things, we see that they are not "quickly detaching from various connections," but rather, they are still stuck in a tight knot. Therefore, what they do when they say they are practicing is to spend a little time to please such people, and they will come back after doing something that will please them. That's the extent of it. It is a shameful time we live in. It is a great hindrance to the way of Zazen practice. Compared to this, those who are lay practitioners have their own work to do first, so they do their best in their work, but they also have their own families to raise their children when they are born, or they have their own parents and grandparents to take care of, and there are many other things involved. It is difficult to devote oneself to Buddhist practice earnestly just one way, as you say.

“I show and say, “In general, the Buddhist Patriarchs were so overwhelmed with compassion that he opened a vast and great gate of compassion.”

 There are no closed doors so that anyone can enter. You can learn from anywhere. Some people may say that temples have a high threshold for entry. Some people may feel hesitant to enter through the gate because they have built a temple gate. It is probably because everyone is hesitant because he or she feels a gap on his or her own over the mindset of the learner rather than that of the partner. It would be a waste to end up like that. So, quoting a bit from the past, he explains to us about these things.

Daiso, Junso, Minister Lee, Minister Bo, well, it's a very difficult position, like really being in charge of a country. That' s a tough position. Even these people are trained in this practice, and they remain in it to the point where they can fully realize the true meaning of Buddha's teachings. Looking at it this way, it is said that what is important is whether one has the will or not. People without aspiration will not do it even if they think they will. They say, "I couldn't do it last year, so I will do it this year," and then they make up their mind to do it. They do make up their minds., but they may fail from the very first day. Fifteen days have already passed, but there may be people who think that although they made their resolutions on New Year's Day, they haven't done as much as they said they would. It really depends on whether you have a resolution or not.

 It says, “not on whether you are lay person or a monk.” He says, " Do not be fooled by the fact that you are a monk, or that you are a layman. Whether you are poor or rich, educated or uneducated, new to the practice or have been doing it for many years, you really have no use for any of those things. It's either you do it now or you don't. It's a tough call. “It depends on whether you have the will or not, and not on whether you are lay person or a monk.”

“Also, those who have a deep sense of the merits and demerits of things,” once it becomes clear to oneself what is really important, what is really crucial, there is nothing else to do but to put aside trivial matters and do this first, and that is what a smart person would do. “Those who think that the affairs of the world hinder Buddha's Dharma,” it' s a way of justifying yourself by saying that you can't do it, even if such a thing is true, because there are so many things to do. “Only aware that there is no Buddha's Dharma in the world,” you understand that there is no way to practice Buddhism in the general society, and that one can only practice by placing oneself in a place like an ordained monastery. However, the dojo; the hall of practice is right here, right now. That is the dojo of practice. You have no choice but to do it here and now.  There is no other way for "me" but to do it right here, right now. Whether we go to the mountains or to a great training hall. That's what he is saying, “and do not yet know that there are no worldly dharmas in the Buddhahood.” While you are choosing a place, that's the end of it. While you are looking for time. As long as you say, "I don't have time, I don't have time,” it will be over soon.

To be more specific, when you face something, when you touch it, each of you can see it. When you hear a word, you hear a sound. When you hear a sound, you all hear the sound. When you see or hear an object, the way you practice is probably very different. As is often mentioned in Zazen, the path is really divided according to whether one is going to live one's life with discretion or without discretion.

Some people say, "When you meet someone you don't like," but when you meet someone like this, what is a person you don't like? I want you to learn that first. Your eyes have never seen that person as someone you don't like and this person as someone you like. Even now, you don't see them in that way. Even now, your eyes don't live in that way. Therefore, whether we like or dislike something, we can see it clearly if it is there. If we were to look at things based on likes and dislikes, as you think, we would see properly what we like, but see insufficiently what we don't like. If we lived like that, we would not be able to live a proper life. Thankfully, beyond such likes and dislikes of human beings, the eyes are able to do exactly as they are supposed to do, at any time and any kind of thing, and live as they are supposed, so I guess we should be thankful. In this way, we are practicing here and now. That's how you practice. It's not about leaving likes and dislikes, it's about seeing your true nature here, which was never doing likes and dislikes. It is not that from now on we look at things in a way that we do not like or dislike them, but because even though everything is always seen that way, there are many people who treat things only from the perspective of their own way of thinking. That is how Buddhist practice should be.

We hear sound with our ears, especially conversations between humans. The ears, you see, just like the eyes, the ears have the ability to listen to the sound of the moment without any likes or dislikes. There is nothing at all like saying, "Shut up." There is nothing in the ears that says, "Well, what are you saying over and over and over again?" I am sure I have told you this dozens of times already. Buddhist practice is not done somewhere else, somewhere outside. “and do not yet know that there are no worldly dharmas in the Buddhahood.” The question is, how is it possible for anyone to have a concrete Buddhist practice in this way in the midst of their current life? It may be more appropriate to stop here. I'll leave it here for now.

“Recently, in the Great Sung Dynasty, there was a man named Minister Ma. He was a great official who excelled in the Way of the Patriarchs. Later, he wrote a poem and expressed himself,

In the spare time of official duties, I like to do Zazen.

I have rarely slept with my side touching the floor and gone to sleep.

And even though I have appeared as the Prime Minister,

My name as Choro; Patriarch is handed down through the four seas.”

Well, I'll start reading up to that point. Dogen Zenji says it is recent. How recent, I would say, is about 50 years ago. I think he is referring to the story of a Chinese governor named Minister Ma, who died about 50 years before Dogen was born. The content of the poem, as Dogen Zenji left it now, would be sufficient for this poem if it is as it is. The first line should read, “even though he was the man who had no free time from the official duties,” and “his will toward the Way of Buddha was deep,” he says that he has rarely slept lying down. “He attained the Way.” History tells us that he studied under the masters Butsugen Seion and Daie Soko. I remember that Mr. Daie Soko was a Zen master who was not able to settle the issue during his lifetime. He was not allowed to do so by Zen master Engo Zenji. It seems that there was no one else to take over besides Daie Sokoi at that time, and he was the one who led the Buddhist service for Engo Kakkin Zenji, the so-called "funeral service as the officiating priest. It was the relation between them. Well, there are some things like that. Taking into consideration the example of my seniors, if I too can steal a few moments of my time, even if it is only for a short while, and if I can steal a few moments of my time to do Zen practice, then we can clarify the path, which comes first. Then, there must have been more to come in the past than in the recent past.

“we should reflect on now in his days.” If we apply what was said about the late Mr. Basho, who passed away about 50 years ago before Zen Master Dogen was born, to this, then the answer is that if we work diligently in the past and even now, we will surely attain the Way, the Way of the Buddha. This is definitely true even today. It does not mean that it is difficult for people today.


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The Eleventh Question

Happy New Year! I wish you all the best for the coming year. Well, today, I would like to start with the fourth line on page 36.

“Someone asks, “Do those who practice zazen devotedly must strictly observe the precepts?”
“I show and say; Keeping precepts and ascetic practices are the standard of Zen schools and the family custom of buddhas and patriarchs. However, those who have not yet received the precepts, or who have broken the precepts, are not without their share of effort.”

This is the eleventh question and answer. I am sure you are concerned about these things, but as I have shown you here, keeping the precepts, the precepts, must be the minimum requirement for us to follow. Yes, that is true, he said. To practice, no matter what has happened in the past, you always keep it as a problem, and before you start practicing, you reflect on the past, correct it to your ideal situation, and then start from there, which is easy to think about, but if you do that, you do not know when you will be able to start practicing. If you start to feel the desire to practice right now, you should start without any concern.

That is what it means to say, “those who have not yet received the precepts, or who have broken the precepts, are not without their share of effort.” Otherwise, we are not qualified to do zazen, or if we say that we are not eligible to practice, then I think we can see that it is not really a teaching of salvation. Is the next question going to be similar? There are a couple of short ones. If let me take another example, take the situation when you are doing Zazen, your mouth is closed, which is very good for preventing corona, the mouth is closed and there is no extra work to be done. It's quiet at least. When you close your mouth, the other thing I want you to do as well is not to talk in your head. And if you ask me what my body is doing, I would say that it is free from doing, doing nothing. There is only a state of sitting. The sitting state is that there is nothing special about, nothing that works on the body. Then there is nothing to take away for the mind. There is nothing to inquire in the mind. Inquire means to ask and inquire. Without adding the thoughts of human beings, such as "I want to do this," "I want to do that," and so on. This is the state of Zazen, so fortunately, when we sit in Zazen, we are keeping all of the precepts. Of course, I don't do anything wrong. I would like to add these words.


The Twelfth Question

Next, “Someone asks, “For those who practice this zazen, should there be any hindrance in practicing Shingon mantra performing and Tendai concentration and observation as well?”
“I show and say, “When I was in Tang China, when I asked a true master the secret, and he said that he had never heard that any of the patriarchs who had been transmitted the Buddha's seal had not yet practiced such practices additionally, in the West or in the East, in the past or in the present. Indeed, if you do not practice one thing, you will never achieve the one wisdom.”

This is probably the question that needs to be asked, since there are similar things like going over there to practice and then practicing over here. While walking in search of a teacher, people visit to practice Zen with various people. However, since this is also about oneself, you can see it as well. Even if you say you are learning from various people, how you are learning now is that you are learning from the person you are currently learning from, and you are not learning from the person you are currently learning from in comparison to the person you have learned from in the past. Without this point of view, it would be like saying that only one person is allowed to serve. Of course, as it is shown here, the question is whether or not there are obstacles to combining, or doing this and that together, but it is not a question of whether or not there are obstacles, but the fact that we humans do not have a way to do various things together. I want you to know this.
 It's comparing drinks, eating and drinking. When we compare drinks, we are using the power of being able to taste each item as it is at that moment, and we are not originally living in a crowded world where we cannot tell what is what because it is all mixed up together. I would like to say this.
Of course, the Shingon and Tendai sects, or perhaps, concentration and observation is for the Tendai sect, were the mainstream at that time, so they must have learned and practiced them. However, when it comes to actual practice, as I have said many times, we do not study in the way that we have been told like that there and we are being taught like this here and now. To say that we don't study in such a way means that there are people who do, is that correct? The reason why they practice in such a way is because, in fact, when it comes to our own ears, when there is the case that we met a person and was guided, and now we are being guided, if we look at our ears, how they sound to you now is that the old story that we heard over there doesn't sound like that when we are now listening and practicing at the instructor's place. That would be fine. But you don't know this, do you? Because you live by the way you think. You are dwelling in the place where you are listening now, and you are practicing by recalling what you have heard or read in the past and comparing your practice with it.  That is where the problem lies, which is why this question is being asked.

And as Dogen Zenji answered, it can be said to be from the East to the West, from the ancient times to the modern times. He said that there is not a single person who practices in such a way, among who has inherited things correctly, no matter who they are, in the West, or in the East. As I am telling you now, everyone here is practicing with this body, but first, when you hear the words, no matter how many things you may have heard before, or you may think you remember hearing them, but strangely enough, even now, when you are listening through this ZOOM, you are hearing only what you are hearing now, are you not? This is the crucial point. But you really don't understand this point very well. Immediately you recall something other than what you hear now, and I would say that you have already acquired such a way of studying. Rather than correcting this, when we look at our own situation in reality, we can be sure that what the patriarchs are saying is true. It is not to amend, but definitely to say, "Indeed, if you do not practice one thing, you will never achieve the one wisdom.” It is just that what is being done at that time is really being done on this body.

 

The Thirteenth  Question

We go next.

Someone asks, “This practice should be done by both men and women of the secular world, or should it be practiced only by ordained practitioners?”
I show and say, “It is said that Patriarchs say that one should not discriminate between male and female, high and low, in realizing of the Buddha-Dharma.”

We are both practicing through ZOOM now, and this is the very fact that we are able to practice without distinction between men and women, regardless of whether they are ordained or ordained. I think this is enough. Originally, this practice, the Buddhist Way, sounds special because the word "Buddhist Way" is handed down from generation to generation, but it is about each and every one of us. We cannot leave our affairs to others in any way. It is true for a lifetime. There is no other way to live besides taking responsibility and taking good care of oneself. Then, problems happen, too, in this own body, when you touch things, and you have a lot of thoughts, and they problems within yourself, and if you don't make it clear, when you deal with that problem by yourself, you are troubled and suffer. In the worst case, when they are distressed or in pain, they throw things at others even though it is their own problem, and this can lead to violence. It is strange that people who are good at throwing things, for example, throw things in places where there are no people, and throw things that they don't care if they break. People don't throw their most precious things and break them. And even if you throw something outside, you don't throw it in a place where you might get hurt later, you know that. That may be one of the best ways to do it, but the truth is that this practice, which all of you are working on right now, is what you can solve within yourselves without having to throw things outside.

It also says, “in realizing of the Buddha-Dharma.” The path of saving yourself by clarifying the truth about yourself is a path that no one will stop you from going down, and no one will block you from doing it. So, I think it would be a very good idea to have it done boldly. I guess people think that Buddha's Way is something that only monks do. I don't know how long the word "truth" has been used, but the word "Buddhism" has been translated as "the teachings of an enlightened person," which is the content of the Buddha's enlightenment, but "truth" is already sufficient. When a word is slightly reworded, it is then said to be different. It is a strange thing. Now, the next one is long. The answer is long. I am a little worried if I can finish it in time because of the length of the answer, but let's give it a try.



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“On the top of that, you should realize and acknowledge that birth and death is just nirvana.”

 It's all about the person, whether they live or die. There is nothing that says it doesn't matter if you die or not. That is what each one of us is like. There is nothing to discard. That is why Dogen Zenji wrote in other places. "Life and death are the life of Buddha.” It's just like how you look at a day. There are things you like and there are things you don't like, but all of them are how you are really living. It is the state of living.  It is no use thinking of it as if it were not there. And yet, people spend their time in their own way, pretending that they did not hear what they heard or see what they saw. It would be that we all treat our real lives poorly. Everything is the way it is at the time. It's just that we evaluate our own way of thinking as good or bad, but the real thing, you know, is beyond being good or bad.

“Nirvana has never been discussed outside of birth and death.” When you say nirvana, you probably say that you think that there is a world of salvation where you don't get lost or suffer or whatever you call it, other than human life and death. That is not true. It is good because what you have seen does not remain forever when you see it again. That is what we call nirvana. It is called being liberated. It's called not being bound. You call it freedom. That is the state of life and death, isn't it? What you were able to see before, you can't see now. You can't see that side, and now you can see the new way of now like this. This is the state of nirvana. Even though you don't do anything. The power to live freely in such a way, away from all things, is in the expression of life and death.  It is life and death every moment of the day. It's life and death, and that means we are changing. In other words, life and death are just a part of this activity and change, and people are just talking about life and death. It is a change that we call impermanence. It is endless change, no matter how far we go. Isn't that why you have all grown up to be adults up to this point today, even this body? If you had remained the same as when you were born, you would not be like this. If I explain it medically, what everyone agrees on is that cells are replaced, right? Human being's cells are replaced within a year or so. It is unbelievable, bit, isn't it? There's no sign of abandonment anywhere. Cells have been replaced. But, medically speaking, cells are changing rapidly and life is continuing in this way. All of these things are included in the two words "life and death.” That kind of activity itself is not a lonely thing, but a real and lively development of things, without suffering, without being troubled. We need to look at that too, don't we?

“And yet,” moreover,

“Even if you mistakenly refer the understanding that the mind is permanent apart from the body, equally to the Buddha Wisdom free from birth and death, the mind of this understanding and sensing is still appearing and disappearing, it is not in constancy at all. This is ephemeral, isn’t it?”
Even activities that make you think about various things, activities that make you suddenly think about various things, are there people who still have what they thought about ten years ago? If that is the case, what are you going to do? It's probably a good thing that the things that come to mind, before you know it, without doing anything about it, you are working in such a way that they don't remain anywhere. That is what he is saying here. “Even if you mistakenly refer the understanding that the mind is permanent apart from the body, equally to the Buddha Wisdom free from birth and death,” “the mind of this understanding and sensing” Even that, it is not really the case, even though you say it is always there, even though you say spiritual knowledge is always there. It only stays there for a few moments, when you think of it in a flash. “We should observe intimately,” You need to taste it deeply. It's about yourself, and when you see yourself in the light of the real thing, not the thoughts, in the way you are now, he says, that will make it clear to you.

“The purport of oneness of mind and body is what Buddha Dharma has always talked about.” He says it repeatedly.

“However, how can it be that while this body appear and disappear, the mind should be separated from the body and does not appear and disappear? If there is a time when the body and mind are oneness, and a time when they are not oneness, then the Buddha's teachings would become false naturally.” Isn't that really true?  We are all working as one like that at any given moment.  It does not mean that two things become one. Make no mistake.

When you say "oneness," you are probably thinking that two things become one. Where is the line drawn between your own state and the state of others, in this way we are living now? Now that you are participating in ZOOM at each of your homes, where does your own appearance end and the appearance of other things start? There are no boundaries, no separations. It's the same no matter where you go. It's always the same. It's the same no matter where you go. It's always the same. That's why this kind of life is properly carried out, isn't it? It would be a disaster if there were times when it was all one and times when it was not. You know. Absolutely, I agree with him.

And as I mentioned earlier, “Also, to think that life and death are Dharma that should be excluded becomes a wrong doing to despise the Buddha Dharma. Why do we not refrain from doing so?”

Like it or not, good or bad, if you neglect it or treat it as unimportant, your own way of life will immediately become a complete disaster. The whole thing is the way you are, the whole thing. That's how important it is. Since you are in the state that you don't understand something clearly, you have the power to really ask yourself about it. You know. If you lose that, you won't do it. You know that very well, even if you just mention one such thing. When you get one injury, you might hate it a little bit, because of course it's better not to get hurt, when you get hurt. You might be tempted to treat it a little rough, like you wish you hadn't gotten hurt, why did I get hurt like this, but when you get hurt, it's your life, now. You will be alive, right then, like that. If you neglect it, you won't be able to have surgery, and you will be abandoned, won't you? What you do throughout the day is your own thing, and no matter what kind of interactions or encounters you may have throughout the day, there is no one thing that you can treat all of them as if they are not important. It's really how you are at that moment, that's what it is. If you exclude them, there is no place for you. The human way of thinking is not afraid to do stupid things like that. So, when you meet someone that you don't like, you treat him like he is not important. Look at yourself when you treat him not worth caring about. You will realize how foolishly you are spending your time. “Why do we not refrain from doing so?”

“We should know to say that the Dharma,” That' s the “nature and forms are not two,” we talked about earlier.

And as I mentioned earlier, “Also, to think that life and death are Dharma that should be excluded becomes a wrong doing to despise the Buddha Dharma. Why do we not refrain from doing so?”

Like it or not, good or bad, if you neglect it or treat it as unimportant, your own way of life will immediately become a complete disaster. The whole thing is the way you are, the whole thing. That's how important it is. Since you are in the state that you don't understand something clearly, you have the power to really ask yourself about it. You know. If you lose that, you won't do it. You know that very well, even if you just mention one such thing. When you get one injury, you might hate it a little bit, because of course it's better not to get hurt, when you get hurt. You might be tempted to treat it a little rough, like you wish you hadn't gotten hurt, why did I get hurt like this, but when you get hurt, it's your life, now. You will be alive, right then, like that. If you neglect it, you won't be able to have surgery, and you will be abandoned, won't you? What you do throughout the day is your own thing, and no matter what kind of interactions or encounters you may have throughout the day, there is no one thing that you can treat all of them as if they are not important. It's really how you are at that moment, that's what it is. If you exclude them, there is no place for you. The human way of thinking is not afraid to do stupid things like that. So, when you meet someone that you don't like, you treat him like he is not important. Look at yourself when you treat him not worth caring about. You will realize how foolishly you are spending your time. “Why do we not refrain from doing so?”

“We should know to say that the Dharma,” That' s the “nature and forms are not two,” we talked about earlier. “teachings as the nature of mind and great universal forms in Buddha-Dharma is that, including the great whole Dharma world,” There is no separation. It does not deal separately with its true nature and its form. It means that there is no appearance of separate activities. “nature and form are not divided and birth and death are not spoken.” When you say "life and death," you are addressing life and death from the human point of view. In fact, there is no such thing as life and death. You cannot live and die at the same time in your body. The same is true of language. Is there anyone who can talk and not talk at the same time? Can anyone walk and stand at the same time? No matter where you look, it is not like that. It's just the way things are now. “nature and form are not divided and birth and death are not spoken.” There is nothing to compare, nothing to compare. That's how you are working.
But when you turn your eyes outward like this, you see so many things at once that you think there are contrasting things, don't you? But when you see something, you just see it as it is. You take it away and start saying, " That' s going on over there, this is going on over here."  That is how you are living your lives. Before that, you are all in a state of being where there is no separation between life and death. That is the appearance of oneness. There is no one that they will be coming together from now on. When it comes to the present time, there is no such a thing as being together now and then. Nobody else would be spending their time that way, saying that if they were careless, they wouldn't be with the time that is now. It's well done, isn't it?

“There is nothing but the nature of mind, not even to the Bodhi and Nirvana.” I suppose that the way you are now, consistently all the time like that, like it or not, good or bad, that thing really unfolds at that time, and that's what it's made of. “All myriad dharmas and all things in nature are altogether are of this one mind,” it says. o put it simply, this body-mind that we receive always lives where it is, as here, and acts the way it is, as now. There is nothing else, throughout our lives. You think so many things inside of you, you think there are so many things going on. What we are doing is nothing more than the activities of this body and mind, each and every one of us, right here and now. If you think it is a lie, where is there any place to live apart from this body and mind? Where can you see and hear apart from this body and mind? Seeing, hearing, thinking. There is no such thing. There is no other way but to work with this body and mind that you have here, using this body and mind. “and there is nothing not to be included and not to be possessed.” All of this will be done there for everyone, no shortage.

“All of these various dharma gates are equal and of one mind.” “this is how Buddhists know the state of the mind- nature.” “It is said that there is no difference among them,” he says that such activity, in which there is no difference or distinction, is a way of comprehending the nature of the mind of Buddha Dharma.

“But is it possible to discriminate between body and mind on this one dharma,” differentiate. I wonder if this kind of culture came from the West. Body and mind.

“and separate life and death from nirvana?” So is life and death. Lost and enlightened, things are one, lost and enlightened. There are only two kinds of people: those who are clear about one thing and those who are not clear about. It's not two things. Lost and enlightened. Life and death. It is the same with worrying and suffering, there are not two things. Besides, there are those who are worried about what is happening now and those who have the power to be fine with it. Those of you who have already joined the Buddha's family, those of you who are practicing and truly following the teachings of the Buddha, you are the children of the Buddha. They are the children of the Buddha. Therefore, he says that we should not be fooled by such things as the view of non-Buddhist; Shrenikans that is mentioned earlier, by being deceived by such things, and fail to see the correct way of things. I would like you to carefully touch upon these points in your daily life.




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