Sunday, March 30, 1969
[The point of] … my talk is just to give you some help in your practice. So it is just help, you know. So there’s, as I always say, there is no need for you to remember what I said as something definite, you know. I’m just trying to help you, so it is just support of your [laughs] practice. So if you stick to it, it means that you stick to the support—not, you know, tree itself. You know, a tree, when it is strong enough, it may want some support. But the most important one is the tree itself, not support.
I have, you know, I am one tree, and each one of you are a tree of itself. And by itself, you should, you know, stand up. And when one tree stand up by itself, we call that tree a buddha. In other word, when you, you know, practice zazen in its true sense, you are really buddha. So buddha and tree is one, in that sense. It may be sometime we call it a tree; sometime we call it a buddha. “Buddha” or “tree” or “you” is many names of one buddha.
When you sit, you know, you are independent from various being, and you are related to various being. And when you have perfect composure in your practice, it means that you include everything. You are not just you. You are whole world or whole cosmos, and you are a buddha. So when you sit, you are ordinary man, and you are buddha. So in this sense, you are both ordinary man, ordinary man, and buddha. So you are not just ordinary man—ordinary man. Before you sit, you know, stick to the idea of “you” or idea of self. That is sheer [fear?] old [?] ordinary man. But when you sit, you are both, you know, ordinary man and buddha. So you are not the same being. When you sit you are not same being before you sit. Do [laughs] you understand? Because, when you sit, you are ordinary man and buddha.