just before his death saying effort is to cultivate and practice good without cease the effort is to cultivate and practice good without cease that time I mentioned that the idea of good is not merely a conception which we have thought usually it must be the conception going beyond the the discrimination between good and bad this is the conception of good

[01:07]

conception of cultivating and practicing good without cease in Buddhism today I would like to make remark little more about this point particularly the reason why we must cultivate and practice good a conception going beyond discrimination between good and bad for this I think we have to look at the

[02:11]

vivid life in reality and what gives me again the bedrock of human life universe existence man's existence hmm uh When you are up to the deadlock, I think you will try to make every possible effort to

[03:21]

get rid of embarrassing situations in some way or other. As if a drawing man, a drawing man, crouched at the straw. A discriminating something that it is neither this way nor that. You make, I think you will make every possible effort to do so. On the other hand, you will realize very serious situation that you cannot get rid of it.

[04:21]

In such a state of mind, human mind is not always set of indicating the occasion to enter the religious life. Psychologically speaking, you will find that there are two kinds of situations. One is the phenomenon of regression. The other is selective, selective attention. Which bring you to find a great occasion to enter, to be interested in superstition and some mysterious religion.

[06:02]

It means that you try to add the function which you have, that is the knowledge of science and so on. It means that you try to add some transcendental power to the power of your own, and the power which you have had, accumulating in your daily life from the past,

[07:16]

that is scientific knowledge and so on. But actually even though you try to add some superstition, super power, transcendental power to your own power which you have had, you can't come over the embarrassing situation which you are confronted with in reality, at the reality of the present of your life. From this point, religiously speaking,

[08:19]

it is the most important thing for us to get rid of the subjective of the mind, the state of the mind, which is liable to attach to some trouble which leaves you in bewilderment. But a religious life is not to add some superstition, some super power to the power, to the knowledge which you have accumulated in the past,

[09:34]

up to now, nor to throw away the knowledge of your own which have accumulated from the past to the present. As mentioned before, it is important to get rid of the state of your life, of your mind, which bring about suffering or troubles which leave you in bewilderment always. If you stick, if you attach to the state of mind, which brings about some troubles, suffering in your daily life,

[10:52]

you come to find that you feel fear or uneasiness. The way you are at the deadlock, if you stick and try to attach to your, to the state of your mind, which brings about some problems or suffering that leave you in bewilderment in your daily life.

[11:56]

I think you try to think of, think and imagine image. Something in the realm of conception. From this point in your life, your life influctuates always between up and down. Because you try to think an image as something in the domain of conception,

[13:11]

in order to try to get rid of some embarrassment situation. But actually you will find how difficult it is according to that way, according to doing in that way. And then again you try to think and image something more. And you try to your imagination or thought to your daily life. In order to get rid of trouble, embarrassment situation.

[14:20]

On the contrary, the phenomenon of your life is so different from thousands, that you cannot get rid of the embarrassment, embarrassing situation. Because you are always imagining something, you are always creating something in the domain of conception. It creates the feeling of fears or uneasiness. I think the idea of fear has, it's all of that.

[15:21]

From what the feeling of fear comes, you understand sometimes clearly what fear is like. All from what? From where the fear comes. The problem is the matter of uneasiness. It's pretty difficult to point out from where the uneasiness comes. Because it doesn't have some object, some idea of uneasiness. It's something weird, it's something ew.

[16:41]

You can understand what's the foundation, what's the basis of uneasiness. Then in psychological analysis, they try to analyze what uneasiness is like, or what. From where uneasiness comes. Then they say that uneasiness comes from the dissatisfaction of the desire.

[17:56]

On the occasion of adopting oneself to his environment. This is one reason from where uneasiness comes. The second reason is, they may say that uneasiness comes from man's life in the past. On the occasion of his birth. On the occasion of living in his childhood. The third reason is, they may say that

[19:10]

uneasiness comes from the man's life having relationship with his own life towards the direction of the future. I think the third reason, the third point is better than the others. To consider in details about the bedrock of the human life. How to get rid of the embarrassing situations.

[20:16]

I think this reason, this point, the third point is based on the idea of existentialism in some way. Because if uneasiness comes from the man's life having man's life in relation to that in future.

[21:44]

We have to consider not to the subject of phenomenon of life but the subject of its substance, substantial being of life. In other words, we have to consider carefully the subject of the reality in life, reality in life. In other words, we have to pay attention to the subject of your daily life and to the reality, and to the reality, moment after moment.

[23:02]

From this point I think existence of human life or real existence of life lies in the domain of the possibility, saying I hope so or I hope not. I want to do this or I don't want to do this. Or I hope I would like to do this, I hope not, I would like to do that.

[24:31]

I think this is the real existence of life as the reality, which is going on moment after moment. This is your life. I want to do this or I don't want to do that. Or I hope so or I hope not. This is the reality which is happening in our daily life, moment after moment. If those expectations doesn't belong to the future or past, what will happen or what would happen? The real existence, the state of real existence lies in the expectations that I hope so or I hope not.

[26:03]

From this point, the real existence of life as the present, as the reality, is going on in the domain of possibility. In other words, reality lies in the domain of possibility. That's why those expectations bring about some problems, some suffering. In your daily life, expecting, expecting something from your life,

[27:13]

expecting something from your life, your life belongs to the domain of possibility as if you look at your reflection on the mirror. No matter how you try to get a complete satisfaction in the domain of the reality of life, you come to find that there is no knowledge to be satisfied with, to satisfy yourself.

[29:00]

You will find there is, there are some feeling, a variety of feeling of untrustworthiness, untrustworthiness, undeliverableness, indistinctness, indistinctness, because you always, you always try to get something which would satisfy yourself. But actually, it is impossible.

[30:05]

All you feel, all you have to feel is to experience the feeling of untrustworthiness, undeliverableness, undeliverableness. Nevertheless, in some way or other, you try to make every possible effort to get rid of it. But actually, there is no knowledge, you can't get rid of the feeling of untrustworthiness and so on, untrustworthiness and so on. Then, as mentioned before, the reality of life is as if you look at your reflection on the mirror.

[31:24]

Your reflection is as you are. It is something which is indescribable, indescribable. But reality of your life rises in the domain of relation with the object and your mind. So, reality of your life, reality of your life is not your mind.

[32:30]

In other words, your mind doesn't have the reality of your life. And the reality of your life is not the object itself which you are confronted with always. So, where is the reality of your life? The reality of your life rises in the domain of relation, close relation with your mind and its object. That's all. In the domain of such a situation, we always try to get, we always try to get rid of it.

[33:36]

In other words, we are always trying to escape from it or we are trying to chasing after something. So, in the Buddhism, we call it Engi, the conditioned origination, principle of conditioned way of origination. So, the reality of, if reality of your life rises neither in the domain of your mind nor its object, the reality of your life exists in the domain of conditioned origination. That's all.

[34:54]

In the domain of close relationship with the mind and its object. That's all. And then, you create always some trouble. If so, who is you as you are? Who is you that you can understand yourself the way as you are? Yourself as you are, do you think yourself as you are, rising in the domain of your mind or in the domain of its object?

[36:10]

In other words, in the domain of your reflection on the mirror or in the domain of mirror itself? Where is real you, real you as you are? Where is the you which you can understand yourself the way as you are? This is very important. I think there is nothing. There is nothing. In the domain of both, your mind or its object, your reflection or mirror itself. If so, in order to realize, in order to be aware of yourself, aware of yourself as you are, the way as you are,

[37:35]

you have to seek yourself beyond, beyond the reality of your life. And put on the basis the reality of your life. We have to seek, anyway, we have to seek something which lies in... We have to seek the way of life.

[38:44]

We have to seek for the real being of yourself. Going beyond the reality of your life. In other words, going beyond your reflection on the mirror, going beyond the presence of mirror itself. Don't you think so? That's why Dogen then says, effect effort. Effort is to cultivate and practice good with seeds, without seeds. To practice, to cultivate good is to cultivate or to practice something going beyond the discrimination between good and bad.

[39:58]

We have to cultivate and practice something going beyond your reflection on the mirror, going beyond the presence of mirror itself. So, if so, in order to get rid of embarrassing situation, as a master, I put emphasis on, always, that the cherished self, known well as the I, Katagiri,

[41:27]

must be left, must be left the cared of, uncared of. In other words, you must, you must get, you must throw away the cherished self, which is called the I, which is called Katagiri. With some title of Zen priest. In order to know clearly who I am, as a Katagiri, the way as Katagiri is, the first important point is to get rid of, to seek, to get rid of the cherished self, known well as Katagiri.

[42:34]

This is first important. Then, religious life is, as mentioned before, not to add some transcendental powers to your own power, which have accumulated in past, from past to present. Or not, or nor, and nor to throw away your own knowledge, which you have accumulated. Important point is, to throw away the cherished self, known as the I, this is first important.

[44:00]

That's why, as Dogen then says, the effort is to cultivate and practice good, without cease. To practice good is not to practice something in the domain of your reflection, in the domain of the presence of mirror itself. Not practicing the domain of your mind or its object. What we have to seek is something more than that.

[45:28]

I'm afraid you will understand, you have understood why, the reason why we have to practice, or cultivate good, without cease, or not. But anyway, I have made every possible effort to explain why. I think next time, I will make every possible effort to explain about it again. Okay? From the different, from the different triangle. Okay? Thank you.

[46:43]

@Text_v004
@Score_JJ