I think Buddhism is quite reasonable in that how we should deal with ourselves face-to-face in our daily life or how to be how to be in our daily life. As mentioned the other day the way you what you understand a water the water

[01:05]

first of all we face we accept we accept water itself straightforwardly and consider again and again how to handle it before we research what is water according to the way of the usual sense the first we try to we try to research what what is water what water is like making making experiment in various way

[02:32]

from this point I think you will realize that there are many experiment in other words water is combination of hydrogen and oxygen so in a sense by making the experiment in many ways you will realize a new content of recognition

[03:57]

considered as considered as oxygen considered as hydrology considered as combination of hydrogen and oxygen and so on so there are many you will realize many a new content of of what you make experiment over it according to the scientific way of understanding so philosophical speaking it is called dialectic dialectic but in Buddhism the first of all we

[05:06]

accept water and consider how to handle it if so if there are many people hundred people here if there are hundred people it is possible that the hundred different way of understanding what water is like in Buddhist method called isshi shiken in Japanese isshi means one essence of a single water one essence of water isshi is isshi shiken is four viewpoint four viewpoints when you see the one essence of water that there are four

[06:20]

kind of four kind of different viewpoint from the water the presence of water as mentioned before you human being think water is water but fish doesn't think so water is not water according to the fish fish fish thinks of water is a my house or palace and so on so there are many kind of far many kind of different understanding so Buddhism try to see try to see try to see into the depth of just one subject just one

[07:32]

subject what is water and also the we try to see from the different angles many different angles human being of fish many different things try to see just one subject what is called water this is Buddhist way of understanding the other day I mentioned and about the music Bach you know all of you are robbed so much music Bach but for me I think it is just something make me noise noisy so if you are there while

[08:33]

you are in delighted in listening listening to music Bach I said oh please stop playing the music so when you see even one even the music Bach there are many different kind of understanding so you create each of you create your own music Bach you know I create my own music Bach not real music Bach this is Buddhist way of understanding in other words I mentioned before the Buddhism is really reasonable in that how we should deal

[09:35]

the music Bach or water face-to-face in our daily life now how to be towards music Bach when you come into contact with it you should know that there are many different kind of a viewpoint from the music Bach you have to know that first from this point the Buddhism is reasonable but it is not science it is not science it is religious thought religious thought in order to be free from ourselves in our daily life in other words when you come into contact

[10:45]

with the water or music back how to be toward the music back how to face music back in your daily life at that time important point is how to be free from music back or how to be from you yourself from this point and what the Buddhism is reasonable is not the science a sort of science but a sort of religious thought religious thought in order to be free from yourself in your daily life this is I think you will realize that there are the limitation of rationality upon the upon

[11:51]

what what the Buddhism is based Buddhism is science not science not science so Buddhism doesn't seek what water is but the Buddhism doesn't say or what is combination of hydrogen and oxygen because Buddhism the purpose of Buddhism is not to get the knowledge for the sake of having knowledge the purpose of the Buddhism is to to be free from ourselves first it's how to be how to be towards the event or thing which you come into contact with in order to in order to be free from

[12:58]

yourself that's why the Buddhism doesn't doesn't say doesn't say water is water is the combination hydrogen and oxygen even though you try too hard try to work hard Buddhism you will never find realize that solutions answers this is limitation this is limitation the rationality upon the which the Buddhism is based that's why the in oriental country they are very poor you know they are very poor in understanding something in scientific civilization scientific way of understanding

[13:58]

development for scientific of scientific civilization is getting on remarkably well they in Europe more than in orient you know this is pretty good because in Europe they they try to see what water is like first then you try to make an experiment but Buddhism try to accept first you know before you you try to make an experiment what water is and consider how to handle it in the relation of in the relation between you and water this is Buddhist way of understanding but as mentioned I think there is the limitation of the rationality

[15:27]

upon the upon which the Buddhism is based but at the same time the this limitation of the rationality upon the which Buddhism is based I will make up for the lack of a scientific civilization I think this is very important the in Buddhism for instance there there is the idea of four dharma world four dharma world which

[16:42]

seems which seems which seems a sort of ontology study of existence but Buddhism they always you should remember this point what if when you research the way you study Buddhism I don't see there any any aspect of Buddhism there Buddhist teaching in terms of the ontology ontology or study of existence for what is like what is water something like that I think it seems appearing apparently it seems a sort of ontology

[17:56]

but the Buddhism try to focus its attention on the epistemology epistemology epistemology this is very important you know epistemology for instance you should try to record that this object of water what is water we don't observe we don't see the water in terms of ontology what is water there we try to we try to know how to how to how to realize how to be how to handle how to recognize it is sort of epistemology you know not ontology

[19:01]

even about the idea of four dharma world it is not the it is not the subject of ontology it is subject of epistemology the four dharma world is one is the phenomenal world the phenomenal world the second is the noumenal world the third is the world in which phenomena are identical with noumenon noumenon the fourth is the world in which phenomena influence one another

[20:06]

without hindrance they are the four dharma world it looks like ontology but it is not ontology the first is the phenomenal world you know so well what is phenomenal world there are many kind of many kind of many kind of all living beings animate inanimate beings a man a tree a fish insect enter and within the phenomenal world a tree a man I each exist independently completely

[21:18]

regardless of the identification identification between between the man and his object this is phenomenal world and second is the noumenal world I think noumenon it is impossible that the phenomenal world many things many things in

[22:24]

phenomenal world doesn't exist without unification you know unification for instance the let's imagine there are the sentence Japanese is Japanese are Japanese are human being or American are human being Englishmen are human being and so on in terms of phenomenal world I think Japanese are Japanese American are American independently this is true but if the Japanese or the American are each other the independent without making them harmonious in their daily

[23:42]

life the between the between the two you know in order to make the many things in phenomenal world harmonious no no exist making many things in phenomenal world exist independently there must be the universal universal big workplace a world which is called noumenon for instance they are all

[24:48]

human beings they are all human being Japanese are human being American are human being at that time they the human being the idea of human being is universal conception which enable them live in harmony with each other while they exist independently each other's Japanese are Japanese making our job American but Japanese and American are there the universal world universal big world where they all live in harmony on the basis of universal conception which is called human being in terms of human being

[26:03]

in other words the phenomenal noumenon world we can live together in peace this is the re Hokkaido noumenon noumenon world but what is what is human being the conception of human being consider as universal conception universal ideas universal world in terms of noumenon world you think that is something something like us the fixed idea which is called human being the Japanese are human being American are human being the

[27:24]

what is this conception of human being can you realize that there is a sort of fixed idea which is called human being which enable them live in harmony it's pretty difficult what is human being what is the conception of human being for instance concretely speaking in Zen Buddhism saying sitting is Zen, walking is Zen, sleeping is Zen, standing is Zen, what is it? of course it is true it is true but can you find can you realize that there is there may be a sort of fixed idea which is called Zen

[28:41]

which enable you to live to live in harmony whatever you do sitting or walking and sleeping if there is sort of a fixed idea named Zen you expect something you expect something from this fixed idea then walking is Zen, sleeping is Zen, why is it why is it we have to practice Zen in sincerity in great effort walking is Zen, if walking is Zen, sleeping is Zen, it's not necessary to practice Zen, let's sleep, let's go home to sleep it is easy you know because you are always seek expect

[29:59]

something from the conception of Zen what you never what it is true that Zen to live and live live in harmony but actually it's pretty hard when you walk your mind is here and there when you sleep you dream lots of things combining many many things beyond time and space even though you sit Zazen you do Zazen many thoughts coming up running through your head

[31:00]

what is Zen you know it's pretty hard when you reflect upon your daily life sitting and walking and standing and sleeping are things in phenomenal world sitting is sitting, walking is walking, Zazen is Zazen, independently, absolutely if so you don't think there is no no ideal no harmonious way of life even though you do Zazen very hard for many years you think it doesn't make it doesn't make sense you think it doesn't make sense

[32:21]

you don't think it you don't think it's cultivates Zen, cultivates your character, personality but if you do Zazen if you do Zazen hard I think you will realize something good something comfortable anyway because the teaching of Zen Buddhism is universal truth you know universal truth that's why walking and sleeping and sitting and standing are existent in harmony with each other

[33:30]

in your daily life let's consider again the sentences Japanese are human being American are human being what is a human being what is the conception of human being so you try to think you try to think what is the conception of human being or such and such you try to think consider again and again according to the study of humanity according to the existentialism according to the study of existentialism of Buddhism of Christianity of I Ching and so on

[34:43]

then you try to right you try to show you try to show this is conception of human being then this human the conception of human being what you research you have researched must enable human all human being live in harmony but actually it is pretty difficult so at last in your daily life completely you are upset what is human being so if you consider again and again through and through what the conception of human being is

[35:55]

you cannot find definite conception definite conception this is human being which enable which may enable Japanese and American live in harmony it's pretty hard so Buddhism says this conception of human being human being doesn't is not doesn't is not based on the its substance substance because even human being is a portion of transient component

[36:58]

the idea the idea of human being what you have researched is also a portion of transient transient component you what you who you you are considering considering what human being is also a one of a portion of transient component in perpetual move and flow so everything is changing everything is changing everything is changeable

[38:21]

in the domain of the changing in the domain of the changing there is completely no idea of the substance which is unchangeable which is unchangeable the unchangeable is knows the is substance is the idea of substance the substance is the idea of substance is something which something which it exists by itself and works by itself

[39:24]

this is the idea of substance the conception of human being is sort of substance which is which is unchangeable I don't think so the Japanese and American or even the conception of human being are all changeable in perpetual move and flow if so it means it means that there is no idea of substance which everything possesses

[40:35]

then in Buddhism this is the principle of transiency it is called the principle of emptiness emptiness this emptiness the principle of emptiness the principle of transiency is the phenomenal world is why everything is changing everything is changing which means it doesn't have it doesn't have its own substance its own substance

[41:47]

so if so Japanese are the human being this human being has doesn't have doesn't have its own substance there is nothing but the huge world big nominal world which is called emptiness or nothingness without its own substance at that time Japanese can live the American can live together in peace

[42:55]

the third is the world in which phenomena are identical with noumenon so if there is a universal place universal big place where everything exists in peace together Japanese and American the noumenon world Japanese which is called Japanese and American can live together in peace on the basis of universal idea human being

[44:11]

as a human being Japanese or American can live together in peace and also in this case noumenon world is based on nothingness it has no substance of its own within the no substance of the worldly affairs of human affairs

[45:19]

the everything can live together in peace it is possible and then the Japanese as a subject in this sentence are human being as adjective the adjective anyway when you realize there is a noumenon world

[46:27]

which enables human being live in peace at that time the Japanese and the human being will have close relation as a subject as a verb and what would you call the adjective anyway in terms of the world in which phenomena are identical with the noumenon

[47:32]

phenomenal world when you say this is phenomenal world it implies that phenomenal world include immediately noumenon world otherwise phenomenal world doesn't exist if you say this I am Japanese you have to recognize that there is some idea of the universal idea which is called human being at that time the idea of Japanese comes into existence in this world so at that time when you say I am Japanese

[48:42]

the conception of Japanese include immediately the noumenon world which is called human being so I have to see myself as a Japanese on the basis of noumenon world consider as human being so I have to see myself as a Japanese not the fixed idea of Japanese I have to see myself as a Japanese and also at the same time as a human being and also on the contrary if I say I am human being

[49:52]

the conception of this human being implies immediately the idea of which I am Japanese it is really impossible to separate separate from Japanese and the separate Japanese and from the human being if I say I am Japanese I have to think I am human being if I say I am human being I have to see myself as a Japanese the conception of Japanese doesn't exist apart from the conception of human being

[51:02]

apart from the noumenon world apart from the truth you know universal truth when you realize there is universal truth Japanese exist, can exist, American can exist, Englishman can exist this is true if you ignore the universal truth nobody can exist in this world so the phenomenal world and a noumenon world have really close relationship with each other

[52:06]

you can't separate there is called the world in which noumenon phenomena are identical with noumenon also the fourth is the world in which phenomena influence one another without hindrance from this point it is possible for Japanese and American and Englishman

[53:34]

to live by individual to individual because each is based on the universal truth universal truth you exist in the domain of universal truth American exist, American are in the universal truth the Japanese are in the universal truth and they are all in the universal truth if so, in the actual life, actual aspect of life

[54:42]

each American, each American and Japanese can exist by individual to individual not separately because they are based on the universal truth from this point American and Japanese have close relation with each other this is true without hindrance this is the big world this is the big world where everything exists everything can exist in peace this is the world in which phenomena influence one another without hindrance

[55:49]

the universal truth is nothingness no substance no substance by which everything exists and which everything can exist if there is no substance of their own how do Japanese, how can Japanese live? how can American live? how can Englishman live in this world?

[57:01]

because there is no substance which is unchangeable then with each other with each other we we help each other

[58:08]

because everything exists on the basis of interdependence because there is no substance even though I say I am Japanese even though I can find a certain idea of Japanese who has a certain cultural background then I say this is Japanese but it is still just the idea I cannot judge myself from the viewpoint of conception

[59:15]

which I created, I have created I have to see myself as a Japanese without any substance as a human being as the universal truth in the domain of universal truth everything is equal completely everything equal is everything exists independently no, interdependently not independently, interdependently

[60:18]

so in the term of the world in which phenomena influence one another are without hindrance all human beings can exist in peace because they are based on the universal truth with its no substance which means everything exists interdependently interdependently this is, they are the idea of the four dumb worlds it seems the study of ontology but it's not the study of ontology

[61:32]

it is the study of epistemology how can you, how can you see yourself? how can you deal with yourself? how to handle yourself? how to be in your daily life? so this is a very different characteristic which Buddhism has yes I cannot tell you

[62:43]

Buddhism is, I cannot tell you Buddhism is the best one best things in this world I cannot tell you that western way of understanding is best way best things you have to know what Buddhism is clearly, more and more you have to understand the western way of life through and through as mentioned before of course the way of Buddhist understanding has a sort of limitation because it is very reasonable rational considered as religious thought

[63:48]

not science this rationality is limitation which Buddhism possesses but at the same time this rationality will surely make up for the lack of scientific civilization scientific way of understanding this is real truth, this is very important hmm I think it will take you a long time to understand what Buddhism is

[64:50]

but it is not necessary to stick to I am western people I am oriental people it is not necessary to define it is not necessary to judge you are Japanese it is easier, it is easier for you to understand Buddhism because you are Japanese you grow up in Japan with Japanese cultural background it is not necessary to think of it of course Japanese is Japanese Mekong are Mekong they exist we exist independently

[65:52]

Mekong are Mekong that is why it is pretty hard for you to understand what Buddhism is I think it will take you a long time but don't stick to the certain idea you are Japanese, I am Mekong that is why I am difficult it is difficult for me to understand and so on as a human being you try to consider how to be how to handle yourself in your daily life in order to free from yourself in order to free from the object which you come into contact with thank you very much

[66:59]

@Text_v004
@Score_JJ