They have taken you to see the picture of transiency, which is a little bit crucial aspect in life, like hell, so far. So from now today, from today I would like to take you to see the paradise. But before I take you, I will take you to see the paradise, one more thing, you try

[01:09]

to see the picture of transiency briefly. In the light of transiency, many layers, many layers of decoration covering over you is gradually taking off one by one. If you look at yourself in the mirror, which is called transiency, you will find many things

[02:23]

which you have never noticed before. Oh, my nose is crooked a little bit. Wow. Some spots over here. I think, but before you see yourself in the mirror, you believe that my nose is beautiful. But the moment when you see yourself, see your nose in the mirror, I think one of the layers of the decoration is taken off immediately. Wow, my nose is very terrible. My nose is crooked. What shall I do?

[03:26]

May I have a big operation? Asking to yourself, yes or no? Just a minute, I will go to the Zen master and ask him. Zen master says, stay with it. Anyway, in Zazen, in the practice of Zazen, you will find lots of things, many things you have never noticed before. The more you practice hard, gradually the layers of the decoration over you

[04:34]

is gradually taking off one by one. And then at last, there is nothing to get through the Zazen. This is true. Completely nothing. But while you believe yourself, I am thinking according to one of philosophers, I am thinking therefore I exist. I exist. You know, you always practice hard. You know, in the first scene, you feel so good because you experience sort of enlightenment. Wow, you know, beautiful. The second time, third time, first time, well, this scene is terrible.

[05:38]

But reality is completely opposite to your expectation from Zazen. The more you practice Zazen, completely there is nothing to get. You should remember this point. After you understand this point, nevertheless if you want to practice, this is good. This is good. I would recommend you to practice Zazen. But if you don't like this, if you don't understand this point, and then you start practicing Zazen, I think I'm sorry for you, you will find despair. Because there is nothing to get. Just sit. So, one by one, you know, one by one, something leads you to take off,

[06:55]

take off a beautiful dress, or you wear one by one. So, the more you practice Zazen hard, you will find this point. Then last, you realize there is nothing completely to get. Then, at that time, you will become like, you know, Casper on a TV comic, you know that, Casper? Who is I? You are completely transparent. But fortunately, it is lucky for Casper to have some form, like this, which you can see.

[08:09]

But in your case, there is completely no form which you can see. So, you are like a person more than, more than Casper. You cannot see yourself, who I am. At that time, you are very surprised, and you are upset. Then, you give up practicing Zazen, and you are looking out for some better place, which brings you to feel comfortable. Then, someone goes to the deep mountain to live alone by himself. But, I am sorry, you know, even the deep mountain is one of transiency,

[09:13]

one of the, in the domain of the transient worldly affairs. So, you will realize, you will realize the same things as, same experience as you have experienced in the city life. Saying, there is completely nothing to get. All you have to do is to suffer yourself, that's all. Then, you know, again and again, one by one, you know, what is, what is it, what is it, what, what leads you to take off, leads you to take off layers, layers of the decoration, day in and day out.

[10:20]

What is it? I think this is called transiency. Regardless of whether you like or dislike, transiency, try to take off your dress, one by one, without reserve. Then, at that time, you will become a person who is completely transparent. Even though you ask to yourself, who I am, who I am, then it's nothing. You know, the transiency, transiency as mentioned the other day, is time in its nature, by which everything, everything changes, moment after moment.

[11:25]

This moment, equal, this moment is, this moment is one of 75th of a second, I said, you know, the other day. Let's imagine this time, very quick, very quick, you can see it, you can perceive. Then, all sentient beings, appearance and disappearance, in the domain of this time, moment, this moment leads you to take off the dress, one by one, without reserve, without reserve. Then, at that time, you feel sad, you feel despair. Then, some of you commit suicide, jumping over the Golden Gate Bridge, boom!

[12:38]

Then, some of you will be completely upset, and take him to a spiritual, mental hospital in Annapurna. But some of you, if, some of you, if there is some who, who is, who is not surprised, who is not upset, upset, and watch himself with dignity or trumpet, I hope he will be, he will be survive in this world. As one of human beings, who exist in the domain of transiency, well, anyway, in the domain, let's imagine this moment,

[13:52]

in the domain of the moment, your life change, your life changes very quick, very quick. You cannot completely put a certain ideas, this is Katagiri, you know, put, you cannot, you cannot insert any kind of idea or notion, or philosophical ideas or religious ideas into this moment, because it is very fast. You cannot say, you cannot say, wait a minute, you cannot say, wait a minute.

[14:56]

You cannot say, wait a minute, when you are about to fall down from the top of the hill, by accident, you cannot, you cannot say to yourself, wait a minute, let me, you say, I want to, I want to make me, I want to make me understood who I am. Please, wait a minute, I am Katagiri, you know, but I am sorry, time is very quick, then next moment, I have to die, I am sorry, poor Katagiri. Completely, I cannot insert any kind of ideas into my life, my life which I exist in the domain of transiency, in the domain of time.

[16:18]

This time is not the conceptual time which you are usually supposed, saying 12 hours a day, 24, 24 hour a day, in a series of the time. This time is going on, from the beginning to the end, with a certain type of purpose, I am, I have, I have been in Zen center, then I have to follow the schedule, then I have to Zazen, when the time comes, then next, when the time, when the Zazen is over, I have to stand up and walk slowly. This is time, this is time what you are thinking, what you, what you think, but the time, the time which I am talking about is not merely sort of the time which you are supposed.

[17:33]

This time is not to catch, this time is completely not caught by anybody. So, from this point, you know, the, so, where I am, where am I living, where am I living? In the domain of my, myself, my world, or in the domain of a certain conception which is called Katagiri, or in the domain of a certain conception which is called Zen teacher? I don't think so, you know, I don't think so, you think so? Even though I think I am teacher of Zen center, sometimes I feel, oh, I am not, I may not deserve to be called teacher, a teacher of Zen center.

[18:51]

Recently you call me Roshi, feeling funny, what, who is Roshi, who call me Roshi? Well, lately I get used of calling me Roshi, then I said yes. The moment when I say, when I say yes, oops, I am not Roshi, I feel, I feel I may not deserve to be called Roshi. But, strictly speaking, in the light of the transiency, there is no conception to insert, to be inserted by a certain idea.

[19:56]

Even the name of Katagiri, even the title, even the position, called teacher of Zen center. So, I try to stare at myself, in the light of the transiency, transiency, take off my dress, my one, please take off the dress named a teacher of Zen center. Please take off a dress named Katagiri, please take off the dress called Roshi, please take off the dress named teacher. Then, at last, there is completely nothing. Then, I said to myself, who I am, who am I?

[21:00]

Well, there is no Katagiri, no teacher, no conception of teacher. Then, I realize that there is just transiency, just transiency, just time, just conception of time. Do you think so? Did you understand this point? So, from this point, I am not Katagiri, I am time, I am transient. Do you understand? I am transient, I am time. So, not only I, but also you, you are time, you are transient, Zen center is transient, Zen center is not Zen center, Zen center is transient, Zen center is being time. That's all.

[22:09]

So, from this point, everybody lives, everybody exists in the domain of transience, transiency, or time, by which everything changes, everything changes moment after moment. Where nobody inserts any sort of conception into it, all you have to do is just to follow it, just to rely upon it. That's all. Rely upon it. Nobody handle it. Then, this is transiency. Then, if I may say that I am transient, I am in the domain of transiency or time, by which everything changes.

[23:25]

At the same time, I can tell you, you exist also in the domain of transiency or time, in its nature, by which everything is changed. So, let's imagine where you can live, where you can live, with together, with together in peace. Where? In the domain of conception created by you? Created by me? Created by Suzuki Roshi? Created by President Nixon? Created by the Japanese Emperor? I don't think so. Even President Nixon or the Japanese Emperor are also in the domain of transiency. I'm sorry for them.

[24:43]

But it is true. It is true. So, President Nixon is transient, Adhokan is transient, the Shakyamuni Buddha is also transient. All very comfortable. Don't worry about it. Don't compare you with Buddha or Nixon, President Nixon and Japanese Emperor. Don't discourage. Everybody exists in the domain of transiency. Please relax. This is the place where everybody exists in peace. Just only one place. If you want to get freedom, there is nothing but the transiency, the world of transiency. That's all.

[25:58]

Okay? So, in the domain of the transiency, if there is the only one place where human beings and all sentient beings exist in peace with together, there is wonderful place where the person named Katagiri can exist relating with other people.

[27:00]

Relating with President Nixon, the Shakyamuni Buddha and Dogen, all sentient beings. See? From this point, I don't exist alone. I, named Katagiri, doesn't exist alone. What I exist is what I exist connecting with you, President Nixon, Japanese Emperor, Dogen, Shakyamuni Buddha, or dog and cat, tree, mountain, sky, star. So, the place where you live, where I live, permeates every inch of this world.

[28:12]

Not only into my world, but also into others' world. Because I must realize myself in the domain of transiency, time, where I can rescue myself. Over there. Where I can relate with not only myself, but also with all sentient beings. In the only one place named transiency, I can live alone and at the same time, I can live with together in peace.

[29:25]

This is only one place where I can live completely alone and at the same time, I can live with together in peace. So, from this point, time is to lead you separate from others, moment after moment. This is transient world. And at the same time, this time permeates into an inch of the world, universe. So, the conception of time, the transiency, has two aspects of its nature.

[30:37]

One nature is to cut off in two, in two, between you and I, I am teacher, I am category. There is no rope between two. And the other nature is to connect with each other. This is the nature, the time, and this is time. Original conception of time in its nature. In other words, it is called transiency. It is called moment. Do you understand this point? For instance, let's imagine there are two sentences. Japanese are human beings.

[31:43]

Americans are human beings. Okay? So, the Japanese human beings, conception of human beings, consider as universal idea, universal truth. The Japanese and American live together in peace, in the domain of universal conception, universal truth, considered as human beings. But, on the other hand, Japanese are Japanese. Okay?

[32:44]

Japanese are Japanese. Americans are Americans. But, through the universal conception, through the universal truth, there is only one place where Japanese and American live together in peace. When they, each other, see into the depths of human beings, based on transiency, based on being in its nature, by which everything changes moment after moment. Okay? Do you understand? So, it's not necessary to upset. When you see just one side of, one side which transiency possesses, which means cut off in two, moment after moment.

[33:55]

So, in terms of one side of the transiency, it always takes off dress, where you wear, one by one. Every time when you practice hard, and then at last there is completely nothing to take off dress, at that time you can attain enlightenment. Enlightenment. At that time, you can connect, you can connect with yourself and with all sentient beings, others, with warm heart, warm hearted feeling. Because, you can understand yourself very deeply, very deeply, what human being is, where human being lives.

[35:09]

Where is, where there is possible for human being to exist in peace? Not within the conception principle of communism or humanism, not within the principle of Buddhism, not within the principle of Christianity. Only within the domain of the transiency, you can live together in peace. Did you understand? This is very important point. When you realize, the Zazen gives nothing to you.

[36:21]

Nevertheless, if you feel, I want to continue to practice Zazen, at that time you can settle yourself on yourself with dignity, like a big mountain. Because you can realize yourself, who is existent in the domain of transiency, where you cannot completely insert any kind of conception into it. Even the name of category, even the conception of Zazen, even the conception of Buddha, even the conception of God, completely nothing.

[37:28]

Then, what should I do? This is the very fundamental aspect of transiency. Then, Dogen then says, the being time means that time is being. Every existent thing is time. As it is time, it has the grandeur of time. So, everything is decorated by time, not conception of ideas, not conception of name of category, name of Zen center, name of Zazen, conception of Zazen, conception of Buddha.

[38:36]

Everything is covered with time, only time, only one transiency. So, if you see the world, if you see you, the transiency occurs, the time occurs in your whole life. Then you start to walk, one by one. But, it is not mysterious conception. It is not mysterious conception of time or transiency.

[39:38]

Next, there is questions. Well, if everything is existent in the domain of transiency, which you cannot see, which you cannot grasp, what make transiency, what make, what make, what appear, what appear this being, this being, you know, what appear this being? You understand, well, yes, I understand the Zazen and I exist. I exist in the domain of transiency, in the domain of time, by which everything is changed moment after moment. Yes, I can understand.

[40:48]

Well, you can understand. But, what appear transiency, what appear, what rise, what rise the transiency or the time in its natural nature, by which everything changes? See, at that time, in usual sense, there is very interesting subject. Well, what is, what is time, what is time, what is transiency? Then, philosopher, day in and day out, research for what time is. Analyzing time. Then, they try to thesis on time, on time.

[41:54]

Because, he realize already that there is already he, no, no, excuse, he, ah, I'm sorry. Well, this is usual sense. This is usual sense which everybody, ah, which everybody is interested in researching for, researching for existence of time. Or existence of transiency. Or existence of Zazen. Or existence of Katagiri. Or existence of Tim or Bob. So, you ask always who I am.

[43:00]

Who is Katagiri? What is Zazen? What is Buddha? Because, you already allow yourself, allow yourself that there is, there exist I, the I named Katagiri. As object. That's why I can research who I am. Then, analyzing who I am. Well, I am Katagiri. Where are you born? Well, I was born in Japan. When are you born? Yes, 19, well, I forgot. 1928, sometimes 1932.

[44:04]

Because my history says, a master of history says Katagiri was born 1928. No, no, no. The other master of history says Katagiri was born in 1932. Are you sure? Yes, history says. I don't care, you know. When I was born, you know. Anyway, I am, I could, I realize. No, I analyze myself. Where I was born. When I was born. Then, when I was, where I come from. Well, my father is named Tane. My, no, my father name is named Kashichi.

[45:16]

My mother is named Tane. Oh. How many brothers do you have? Then, research is constantly getting on. Because I look at myself as object. Object. But, Buddhism don't look at myself in that way. Okay. Well. When I am to ask to myself who I am, I can't tell. I can't tell. Well, I exist.

[46:16]

Look at this. Well, this. That's all. Because I can't realize from the bottom of my mind who I am. Before I realize, before I analyze who I was, who I am. Well, I am here. I am here. I can't tell anything at all. Then, the same is true of the subject of being or transiency. What appears? Being. Dogen then says, just rising. Rising appears being.

[47:17]

This is very interesting. This is very important point. Rising. Rising appear, the rising appear being. Rising appear transiency. Or, in other words, appearance appear being. Okay. So, appearance appear I named Katagi. Concretely speaking, well, no answer. Look at me. This. That's all. Before I analyze, Dogen then says, rising appear the I named Katagi. This is very important point.

[48:19]

Then, what appear? What appear, appears. Okay. What appear, appears. Dogen then says, what the time has come appear, the appearance. Okay. This is very different, very different way of understanding the human being, human world. Between the Buddhism and another, the pursuit, another scientific way of understanding. Okay. Very different. So, appearance, no, the time, the time has come, appears, appearance.

[49:28]

So, if so, what is the time? What is the time has come? What is the time has come? It appears with no purpose. It appears just by chance, without any reason, without any reason. Okay. At that time, what do you think? At that time, Dogen then says, not, I don't say, not, I don't say. Dogen then says, truth says, truth says.

[50:31]

It's pretty difficult to translate this conception, but anyway, in the, in the, in using a particular technical term, particular anuttapara, particular anuttapara in Sanskrit, which is called, which is called, the conditioned origination, condition, origination. Plainly speaking, just conditions. So, conditions appears the reality, the time has come. Okay. Please keep in mind, my talk is over.

[51:35]

But, today, please keep in mind, what is different between the Buddhistic way of understanding and your understanding, which you are usually supposed. Okay. For instance, if you see, if you look at the water here. See? You see, oh yes, this is water. Then, your mind, your mind compare you, be curious of what water is. Then what? What? Then, your curiosity compare you to research, to study what water is. Looking at the book. Okay. Looking at the word first in the dictionary, what the word water is.

[52:40]

Well, water is water. And next, you look at the book, you look at the word in the dictionary, scientific dictionaries, chemical dictionaries. What is water? Well, water is combination of hydrogen or oxygen. Oxygen. Oh, this is water. This is water. See? Why is it you can research in that way? Before you research what water is, you already allow existence of water. Here. Consider as object.

[53:45]

See? Water exists here. And then you look at water and research. What is water? It is called ontology. It is called ontology. Ontology is always to allow the existence of something. In front of you. First. And then research. But Buddhism don't follow in that way. Of course, Buddhism doesn't ignore existence of water. But the purpose of Buddhism is to save all sentient beings from their suffering. First. This is first. Important point. Ontology is... The purpose of ontology, the purpose of scientific way of understanding is to have certain knowledge.

[54:49]

Okay? To have certain knowledge to allow something to exist. Consider as object. Which has its own substantial. That's why you can allow. You can allow something to exist in front of you. This is ontology. So, water is combination of oxygen and... such and such. Okay? But Buddhism don't look at in that way. Buddhism look at... Buddhism tell you. Well. If I am... If I were fish. If a fish look at this water.

[55:56]

The fish think, well, it is not water. It is my house. It is my world. But you say, oh, no, no, no. No, no. This is... It is not house for you. This is water. For human being to drink. Or to swim. To swim. Sometimes in summer. Well. Or angel lives in the bottom of ocean. And where there is beautiful castles. It says... He says, oh, no, no. Water is not water. Water is treasure.

[57:03]

Water is treasure. So, actually to tell the truth. What is water? What is water? You say, you say, it is water. Fish says, it is not water. The angel says, it is not water. It is treasure. The other day I mentioned, you listen the music Baha. Some of you are very delighted in listening to the music in order to make your mind calm. Make your mind calm? To lead your life. To lead your significant life. Then you listen to the music Baha. Wow, beautiful. It makes you calm. It makes you settle on yourself.

[58:05]

But I listen to the music Baha. What? Please stop playing music. I want to sit Zazen by myself. Please stop. Because Baha is not to... Baha make me noise. What is music Baha? So you say, stupid. Hey, how about to study, study music Baha more, bastard. This is painful. If you want to save yourself from your suffering,

[59:15]

please accept any kind of conception coming from music Baha, coming from conception of water. Don't say, hey, you are stupid. Study more the music Baha, bastard. Yes, sir. If I say, please stop playing music. Yes, sir. That's enough. Okay? This is very important. Because the important point is, an important point for us, in order to save ourselves from our suffering, at present, not tomorrow, not in a few days, not in years, not in several years, right now, is how to face water. How to face water.

[60:18]

Okay? How to face music Baha. This is very important. Open your eyes. That's all. Someone says, from this point, someone says, hey, study more. Yes, sir. You should study Baha. That's okay. Important point is, how to face. Important is not what Baha, music Baha is, what water is. Realizing, no, analyzing, subject of water, what exists vividly. You have to accept everything which exists vividly. When you pick up something, and look at in front of you like this,

[61:20]

it does not exist vividly. It is conception, sort of conception, sort of ideas. That's why Buddhism tells you always, look at first. If you read the Lotus Sutra, Shakyamuni Buddha says, come to me. Come to me. Open your eyes. Look at yourself with opening your eyes. This is very important. But you don't understand this short sentence. Even though you read again and again, Shakyamuni Buddha says, always come to me, and look at yourself with opening your eyes. And then, many Buddhas, many Bodhisattvas, together, in order to listen to his lecture. That's wonderful. If you look at, if you go there, and look at yourself with opening your eyes,

[62:23]

Buddha appears. You can save yourself from your suffering. But your mind is always getting on in different directions. Your mind is always picking up something. Okay? This is a very different point between Buddhism and our usual sense. Usual sense. Okay? That's why there is Buddhism tells us that there is nothing to tell you so-called substantial, which everything, everything could have. If you pick up, the moment when you pick up, there is some substantial.

[63:27]

Okay? So, you have to always look at. If there are, there are the 70 students, 80 students, who has practiced Zazen for six days now. But each of them have different viewpoint towards Zazen. Someone says, oh, Zazen is nonsense. Someone says, Zazen is a waste of time. Zazen is make me passive. Zazen is make me pain. Zazen make me upset.

[64:28]

Zazen make me realize nothing. Zazen make me sensitive, sensitive, nervous, to see something, to see something, you know? You look at, you look at me, well, devil look at me, well, devil look at me, don't take anything from me. Devil, devil is about to take out something from my this side. Wow. Pain. Please stop taking out. There are different way of understanding, okay? Sometimes some of you are saying,

[65:32]

oh, Zazen make me fantastic world. Oh, beautiful. Many beautiful bodhisattvas, you know, many beautiful ladies appears. You know, there is very beautiful comic in Japan, I saw it. The kappa, kappa is sort of human being, not so human being. Kappa, do you know the kappa? Kappa, the kappa has, kappa lives in the river. It is said kappa lives in the river. Who is mischievous? He is very interested in picking up, picking, taking, taking down

[66:33]

the children's legs if they swim in the river. Then they, oh, I don't know what he will do. But anyway, it is said. And then he has a big plate filling the water. If the water dry out, he must die. So he is always keep the water in his head. And he has a mouth, looks like monkey mouth, like this. Like this. Nose is like this. Anyway, what's I forgot.

[67:47]

Like a tape bag. Where, where, where was I? Huh? Yeah. Why, why? Huh? Oh, oh, yeah, that's right. You know, this couple, the lady's couple, beautiful lady couple, couple. One day, they do Zazen. I think several, several beautiful lady couple, couples do Zazen under the tree, like this. One of them carry the Kyosaku. Behind them,

[68:57]

like this. Then, I think, yeah. Then, some imagination coming up, you know. In this comics, they draw, draw the pictures. Beautiful, another lady's, you fly that. You know. Then, come into the one of our, one of, one of the couples, couple's head. You, at that time, Junko, Junko hits the hem. This is comic. So, well, Zazen make you, Zazen make you beautiful. Zazen make you playing

[69:58]

in a beautiful world with beautiful lady. But anyway, there are different, if there are hundred people, hundred people, there are hundred different way of understanding. That's why we are always fighting, you know, to cut the word. There is nothing considered as one word which has its own conception. If water exists, you know, and everybody look at in the same way, no trouble. No trouble. No trouble. No fight

[70:58]

with each others. Why is it we have to always fight? Because there are hundred different way of understanding water, understanding all sentient being. That's why we have to fight. Okay? Thank you.

[71:22]

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