From today, we have had a session, a five-day session. Actually, this session is very important. about the religious activity in Zen Monastery, because it is held on the auspicious day of when the Shakyamuni Buddha attained enlightenment, December 8th. So, during this session, the all monks, they learn how to meet this auspicious occasion

[01:09]

when Shakyamuni Buddha attained enlightenment, December 8th. Then, this session is held, it starts from December 1st to 7th. And on the 7th of December, we make a rule not to sleep. All day and night, we sit. Then, we will have dawn on the 8th of December. So, this session makes all monks' minds settle on itself in peace.

[02:27]

And then, make all monks realize how to accept this auspicious occasion when Shakyamuni Buddha attained enlightenment on December 8th. So, this is very important, one of religious activities in Zen Monastery. But, the last session, I remember that I explained what session meant. The purpose of session is not merely to attend one of religious activities annually,

[03:42]

or held annually, or monthly, or every other month, but to make all students' minds settle on itself in peace. This is the purpose of session. During the session, we try to make every possible effort to polish your practice for a certain period, hard. And to get taste, to get taste deeply of the assurance and relaxation of our existence in the universe.

[04:57]

Simply speaking, it is peacefulness, peacefulness, peaceful mind. Then, before you try to understand what peaceful mind is, or what peacefulness is, the important point is that we have to show, we have to show the peaceful mind through the posture of your Zazen. Through posture of your Zazen. Before you understand, before you try to understand intellectually, because each verse inheres, inheres the peaceful mind in underlying essence,

[06:02]

that's why we have to show, first of all, the peaceful mind through the posture of your Zazen. That's why we put a strong emphasis on having proper posture. So, through your posture, I can understand what you are, what you are, very clearly. I understand clearly what you are through your posture, or what you will be, or what you have been. I understand, because your posture tells me. So, whoever you are, as long as the man inheres a peaceful mind in underlying essence,

[07:06]

we have to show, first of all, through your posture of your Zazen. This is very important. Throwing away, throwing away everything, throwing away everything. It's easy to say throwing away everything, but actually it's pretty difficult, very difficult to throw away everything. Even though you practice Zazen for five days, six days, seriously, hard, I'm afraid no one, no one throws away everything, what you have. Then, in some Zen monasteries, during Sesshin, they don't chant any sutra, they don't chant, they don't perform any service, Buddhist service, morning service, afternoon service, or evening service.

[08:11]

And evening lecture, they don't do, they don't have evening lecture. All day, they have, they devote themselves just to sit, just to sit, without chanting sutra, without listening to lecture. Because the main purpose of training at Sesshin is how much, how much you can throw away everything, how much you can throw away everything what you have. This is main purpose of Zazen. Not to understand something, not to understand something. The main purpose, you should remember, you should keep in mind that the main purpose of Sesshin is how much you can, how much you can throw away.

[09:17]

That's why wherever you are, important point is to show, is to show the peaceful mind, peaceful mind through the posture, through your body, through your mind. This is Zazen, this is posture of your Zazen. But in Zen center, according to the custom, we will have a chant sutra, or we will have a lecture. I'm afraid my lecture will disturb your peaceful mind. Anyway, according to the custom, I will give a lecture. During this training, this Sesshin, I would like to explain four vows, four vows.

[10:27]

I think after lecture, you will chant these four vows. Sesshin beings are numberless. I vow to save them. Desires are inexhaustible. I vow to put an end to them. The dharmas are boundless. I vow to master them. The Buddha's way is unsurpassable. I vow to attain it. This is four vows, four vows. Someone asked me, someone asked me, is it possible, is it possible to save all Sesshin being? Or is it possible to put an end to the boundless desires, delusions? No, exhaustible delusions or desires.

[11:32]

Is it possible to attain, to master the immense expanse of Dharma or Buddha's teaching? Is it possible to attain the Buddha's way? According to the common sense, it is impossible, you know. How to save all Sesshin being? If so, I think four vows, four vows are completely far away from our daily life. Wow, it's impossible. How to save all Sesshin being? How to put an end to the all inexhaustible desires, inexhaustible delusions? So you always, I don't know how, how do you, how you feel.

[12:36]

These four vows, every time when you chant, just chant sutra, just your mouth move, mouth is moving, and express some words. I think most of people, most of people believe that vows, four vows are completely very far away from our daily life. But it is very big mistake, misunderstood. The Sesshin being's numbers, today, briefly I explain the four vows, briefly.

[13:37]

Then from tomorrow, I will explain in detail one by one. The first verse is Sesshin being's numbers, I vow to save all Sesshin beings, I vow to save them. It implies, it implies that the Buddhist compassion, Buddhist compassion, Buddhist compassion. They consider a feeling to, consider a feeling to all Sesshin beings, to all Sesshin beings. Whatever you do, whatever you do, for instance you do that in here. I don't know how many people there are, a hundred people?

[14:43]

A hundred people gathered at the same place and practice. At that time, each verse, each verse gives, gives considerate feelings to others, to others. Before you stay, you attach to your own viewpoints. This is Buddhist compassion. In other words, the all Sesshin being or all human beings possesses Buddha nature, in unaligned essence. Each verse, Buddha nature. If so, you have to take care of not only you, but also to all beings, all Sesshin beings, all people.

[15:52]

This is Buddhist compassion. The second, the desires are inexhaustible. I vow to put an end to them. If so, if human beings possess Buddha nature in unaligned essence, we have to make every possible effort to give considerate feelings to all Sesshin beings. Because everything exists. The Buddha's expanse, immense expanse of Buddha's compassion. The end world of Buddha's compassion, how to live, how to live.

[17:02]

Important point is how to live, how to behave yourself in daily life, in daily life. As a man, as a man. At that time, desires are inexhaustible. You will find, you will find how many delusions you have. Your delusions are inexhaustible. Each of us, not only you, each of us possesses inexhaustible delusions. How to take care of these delusions? If you realize, if you realize you have inexhaustible delusions, at any cost you have to restrain, restrain yourself to control.

[18:15]

No, no, restrain yourself to be operated upon by this inexhaustible delusion anyway. In order to, in order to act according to the Buddha's teaching, according to the Buddha's nature, according to Buddha's compassion. And this is the rules. This is rules, this is principles. Then, the Buddha's teaching, according to the Buddha's teaching, we have to, we have to restrain, we have to control ourselves.

[19:21]

Not to be operated upon by exhaustible delusions, desires. Why do you practice Zazen? Why do you practice Zazen? Talking of this, big question. All sentient beings possesses Buddha nature. Why Buddha, why do, why do Buddha and patriarchs practice Zazen? Practice Zazen. Zazen. This is second, this is, this is the meaning which second verse tells us. If you realize, if you realize how important, how valuable each verse exists in this world, based on the Buddha's compassion,

[20:25]

then, as a next step, you cannot help restraining yourself, not to be operated upon by exhaustible delusions, desires. The third, the dharmas are boundless, I vow to most of them. The dharmas are boundless, I vow to most of them. The Buddha teaches us always you should do this and that. Sometimes, logically, Shakyamuni Buddha explains the truth, what truth is.

[21:28]

According to the principle of twelve causation, or four noble truths, or eightfold right path, those are Buddha's dharmas, Buddha's teachings. And then, if those are, those Buddha's teachings are something which, which drives human beings to reach right, the shores, right shores. Proper shores, the other shores. The, first of all, we have to receive, accept it.

[22:40]

Accept them and put them into practice, first of all, before you try to understand intellectually. Regardless of the idea whether you don't understand, or regardless of the idea whether you like or dislike. For instance, if you do that then, if you do that then, as mentioned very often, as long as you sit around the cushion, you devote yourself wholeheartedly to plant it into Zazen itself. This is important without, before you understand, before you try to understand what Zazen is, or what, what is useful. You know, I tell you, please, have a proper posture.

[23:49]

Then you say, oh, why? Why proper posture is important for the Zazen? You think, oh, that's okay, round back, even though I do Zazen with round back, it's okay. Why? Why the proper posture is important? You ask it to yourself, you know, immediately like this. And then, next moment, you try to do Zazen in terms of your viewpoint, like this. The next moment I try to correct your posture, you do like this. The next moment, you do like this. If I ask you why, but this posture is very hard, not natural posture, you say, maybe.

[24:54]

What is natural posture? This is, I think you believe this is natural posture. But this idea, this is the idea understood by your viewpoint. From my viewpoint, this is right posture, this is natural posture. From the Buddha's viewpoint, this is natural posture. Because blood is circulated smoothly or peacefully, you know. Back is straight, head is straight. No thought. Not too much tense. Like this. But if you do this Zazen, the thought, many thoughts coming up on your brain.

[26:04]

On your brain. It's very difficult to make them calm down, go down. Zazen is, Zazen is to make your thought, to make the thought, you know, get down, go down, not come up. But if you do Zazen like this in terms of your viewpoint, many thoughts is coming up. Because this posture already reflects, reflects your delusions, your basic attitude of your life. If the teacher says, please have a proper posture, why don't you plunge into and grasp it, without no complaint, you know.

[27:10]

This is important, you know. Hold it, keep it. And then through this, through holding this Dhamma, the instructions given by teacher or Buddha or patriarchs. You have to learn something, what the proper posture is. What right posture of your hand, what right posture, right way of breathing. Even though I explain that this breathing, this way is very right. As you take breathe, it's really impossible to explain right way of taking breathing, inward. Of course, I can give some suggestion, you know. To do like this, to do this, to do that.

[28:16]

And then you grasp it, you hold them. And then put them into practice seat, immediately. And through this practical use, you can learn what the proper way of breathing, proper way of having the straight back. Then Dhamma boundaries, I vow to master them. Master them is, to master them is not to master foreign language. To master is, to hold it, to plant into it, regardless of whether you understand or not.

[29:26]

This is master, this is master. To master is to taste, to get taste deeply of the something, the posture of your hand, your head, your back, your breathing. Then next, the fourth is the Buddha's way is unsurpassable, I vow to attain it. The Buddha's way is unsurpassable, I vow to attain it. When you follow, when you follow the above mentioned before, above mentioned. Then, as Dogen Zen says, the moment you practice Zazen,

[30:28]

Zazen impairs you to be free from the attachment or delusions or depression. So Buddha's way is unsurpassable, I vow to attain it. When you have to learn, when you know this is better way to attain basic attitude in life, or to promote your life, to create your life in better condition. You try to jump into it, you try to plant into it. At that time, the flower is blooming.

[31:43]

This is freedom, this is freedom. Freedom doesn't exist apart from yourself. Freedom exists always within yourself. Then, this is just a brief explanation of four vows. What is vow? What is vow? Why we have to vow? Why we have to have vow? Actually, let's imagine children, a child.

[32:48]

A boy is asking, who asks, who asks mother, his mother, something in order to satisfy himself. But I don't know exactly, I don't know exactly what happens around him, anyway this child is crying. Then, the mother shows some candy before him, look at this, and give it to him. Immediately, this child, the child, you know what, grins broadly at the mother.

[34:02]

I think this is a sort of principle of movement which a child possesses. No matter how he asks, he asks the mother, importunately, in order to satisfy himself. If he cannot satisfy himself, he cries, all he has to do is just to cry. The moment mother gives some candy to him, he stops crying and starts to smile.

[35:17]

I think this is a principle of movement which a child possesses. How about an adult? Can you stop crying if I show the candy? Why? When you don't satisfy yourself, I don't think you don't stop crying. I don't think you stop, you stop crying because you are an adult, not a child. When you see the child who is crying, the next moment who stops crying,

[36:28]

when his mother gives some candy to him, you try to look down upon the child, he is a child, you know, I am an adult. But, you know, reflect upon yourself honestly. Even an adult is like a child, like a child. When you meet, when you see the person whom you hate, emotional problems come up immediately,

[37:36]

and then you try to avoid him. And you try to not speak with him. When you see some person whom you love, you are really infatuated with your own pleasure. And speaking, speaking, speaking, with enjoy, with joy. In the middle of your own pleasure, when you speak with the person whom you love, the person whom you hate can come, come up to you, you know.

[38:48]

You stop, you stop laughing, and emotional problem, hatred coming up. Hey, get away. It looks like a child, you know. And then always, of course for adult, of course adult has learned many things, etiquette of society, etiquette, how to behave in the society, how to speak with others in pride, not in pride. How to live, how to live in Zen center with together, you know.

[40:00]

You know that. Then you live in Zen center with together, looks like good, looks like good. But inward, inward you are completely like a child. In order to satisfy yourself, you always seek for an object. An object by which, with which, with which you are satisfied. Such as candy, such as rubber, such as delicious food,

[41:01]

such as brown rice or such as white rice. Whatever kind of food, whatever kind of things I give you, I think they will give some pleasures, give happiness to you just for a while. Duration of eating the delicious food, you know. Duration of meeting some lovers, your own lovers. Meeting some person whom you love. The next moment when some person whom you hate comes,

[42:07]

immediately your attitude is completely turned over. Then you figure out there is some trouble, you know. Always our mind, mind is acting to the object, to an object. With what you are satisfied. But in Buddhism, now in Buddhism, if you want to make your mind settle on itself in peace, we have to find some peacefulness, a peacefulness within yourself.

[43:18]

Within yourself. Without an object, what you are expecting in order to make you pleasure, pleased or happy. Why? Why you seek for some object, object what you are expecting outside? There never be, you never figure out a peacefulness. Your life based on the peacefulness. So the important point is that we have to live our lives

[44:20]

with the calmness or tranquility or dignity. Whatever happens, in every place where you may go, To advance something, to advance something is not to, it doesn't mean that some material, some mode of life, surrounded by material or modern civilization advances.

[45:30]

To advance is that a man himself advance, a man himself walk ahead, even one step, with tranquility, with peacefulness. If so, as long as you seek for some object with which you may be satisfied, or you, what you are expecting always in your mind, you never find peaceful, peacefulness, you never find tranquility. Which brings you to advance, to walk ahead one step, even one step.

[46:42]

So the important point is that you have to find the strong space or spirit of standing in the reality or present right now, right here, on your foot, on your foot. I don't know what this strong spirit of standing on earth with your foot firmly, is, I don't know what it is. But this is very important and then everybody can do so, everybody can do so. And then when you find, when you find the attitude in life,

[48:03]

based on standing firmly on earth with your foot, on foot, on your own foot, there is some direction, there is direction, there is suggestion in which direction to go. This standing, this standing firmly on earth with your foot is to give some suggestion in which direction to go. How to go, you know, to go back or to go to the right or to go to the left or to go to the head. The direction in life is important, direction in life is, means, means to walk ahead,

[49:13]

to walk ahead bravely, without despair, without despair. Of course as long as we are human beings sometimes you are confronted with despair, strong despair. Like despair. Now when you are confronted with difficulty, like despair, despair, then you are, you are haste, you are haste to get something, you know. To get something which drives yourself to go ahead. It's too late, it's too late. It's too late. Regardless of you, whether you like or dislike the experience of despair,

[50:18]

despair comes up to you without reserve. Such is life, such is human life. If so, if so, from now on, from now on, in the reality of the present, this is important, how to, how to stand up. We have to learn how to stand up firmly. This dignified spirit of standing up on the earth with your foot reflects some suggestions in which direction to go, how to go, in which direction to do, to go, how to behave.

[51:26]

If you seek for some object with which you are satisfied, there is no advance, there is no advance. Ordinary person who has very strong ignorance enjoys his own life based on external object with which he is, he may be satisfied.

[52:36]

What he is expecting, the bodhisattva doesn't have such object, external object with which he may be satisfied, but he has advance, he has advance. In other words, he is, moment after moment, he is continuously walking ahead with dignified spirit in standing on earth. The vow is, vow is to seek, to seek something, to seek something

[53:42]

which make you stand up, which make you stand up firmly on earth without seeking for the external object, external object with which you may be satisfied. The attitude which you try to seek some strong spirit, the strong dignified spirit in life, seek for within yourself, inward. This is vow, this is vow. Then this person, this person who try to seek for the strong spirit,

[54:46]

dignified spirit inward is called bodhisattva, bodhisattva. Bodhisattva, all of us are bodhisattva. Bodhisattva is, has always the advance, advance. Bodhisattva knows in which direction to go, moment after moment. It means to stand up, to live bravely without being neglectful of his own life, daily life. This is bodhisattva.

[55:49]

Wherever you are, you try to live your life in that way. This is vow, this is vow, this is vow. Because vow is very important, which everybody needs, needs. Did you have a question? Did you understand what the vow is? If you don't understand, please ask me. Questioner says, isn't the vow simply accepting the way?

[57:05]

No question? Questioner says, isn't the vow simply accepting the way? Simple? Sometimes simple, sometimes not simple. Everything goes simply, there is no problem. So, strictly speaking, all you have to do is, just to do simply, that's all. But this simple is, this simple means beyond the conception of simple or not simple.

[58:10]

Okay? This simple, to accept something simple, simply, is to stand up, you know, firmly on the earth. I can't explain it, because you have to taste it by yourself. I can't explain what water is, but I can't, I can't taste what water is, unless I can't enter the bathtub, unless I can't drink a cup of water. So, of course, simple is right, simple is right. For instance, wherever you go, walking, standing, or if you want to drink water, you just go to get a cup of water.

[59:17]

This is a practice also, you know, you think so. If everything exists simple, I think so. According to the Dogon's or Buddha's way of life, according to the principle of vow, all you have to do is to go get water. If you feel thirsty, this is practice. To go, in the process, in the process of going there, in the process of getting the water, everything is practice. Then, is it okay to practice to go, just to go there and get water and drink, that's all? I don't think so. The fact, real fact, actual fact, is very complicated, because you have already body and mind, okay?

[60:26]

That's why you have to practice with your body and mind. The body and mind have already exhaustible delusions, exhaustible delusions, exhaustible desires. In order to reveal the simple practice, you want to get a cup of water, important point is how to, how to put it into practice, as a true practice. So that's why you have to taste yourself, what simple is. Otherwise, it is not necessary to practice Zazen. Why do you practice Zazen? Walking or sleeping is Zazen, sleeping is practice.

[61:32]

It's not necessary to practice Zazen all day long, it's terrible. Why don't you sleep in bed? Sleeping is practice. Zen Buddhism says, walking, standing, sitting, sleeping, all are practice. That's nice. Why don't you sleep? Instead of practice Zazen, you know. Why do you practice Zazen? You're asking me? No, not only you, everybody. This is simple, everything is simple, but why do we practice? Everything, everybody possesses Buddha nature, why we have to practice? Okay, any other question?

[62:46]

Sensei, you said that part of our human life is that we will sometimes feel despair. How can we meet that despair? When you, I think there is, strictly speaking, in terms of Buddha's eyes, there is no despair. There is no despair, you know. So when you create despair, you can meet despair. This is true, this is true. Who creates? Who creates despair? Who creates pleasure? Who creates suffering? Who creates pensiveness?

[63:53]

Only when you create despair, there is despair, there is despair. But in the underlying essence, there is no despair. No pleasure, no despair, no nose, no ears, no eyes. It's beautiful, everything is beautiful. Actually, everything is beautiful. No thoughts, no sound, no noise. Why do you experience despair? Why do you experience despair? Okay, any other question?

[65:25]

Waku-waku-no-no-mo-te-yama-ne-kui-sai-ni-yo-ho-shi Ware-ra-to-shun-jo-to-mi-ra-to-mo-ni-bu-tsu-go-jo-zen-ko-to Shun-yo-ho-mo-ren-sei-na-no Ho-ho-mo-ren-sei-na-nam Ho-ho-mo-ren-sei-na-nam

[66:36]

Mo-tsu-go-jo-zen-ko-to Sentient beings are wondrous. I vow to save them. Genites are inexpressible. I vow to put an end to them. The Dharma's are boundless. I vow to connect to them. The Buddha's way is unsurpassable. I vow to attain it. Thank you.

[67:51]

Before proceeding further, I'd like to make remarks a little more as to the vow as a conclusion from my lecture last night. In the Shobo Genzo, the chapter is devoted to the explanation of how to practice.

[68:59]

The title is BENDO WA. BENDO is practice. BENDO is practice of the Buddha's way. What is, for instance, what is literally meaning is story, something like that. In this case, on the practice of Buddha's way. In the BENDO WA, someone asked Dogen Zenji, Can one gain enlightenment by this zazen

[70:08]

even if one trains in this degenerate age and evil world? Can one gain enlightenment by this zazen even if one practices in this degenerate age and evil world? This is the Dogen Zenji's answer to this question. Other teachers argue about the name and form of the doctrines. The true teaching does not differentiate the three periods of SHO, ZO, MATSU. Anybody who practices will inevitably gain enlightenment.

[71:14]

In the correctly transmitted right law, you can always enjoy the rare treasure of your own house. Those who practice know whether enlightenment has been attained, just as one who drinks water knows personally whether it is cold or warm. The other teachings argue about the name and form of the doctrines. The true teaching does not differentiate the three periods of SHO, ZO, MATSU. SHO, ZO, MATSU is the idea of the classification of age after Buddha's death, Buddha's death.

[72:29]

SHO, ZO, MATSU is the three periods after Buddha's. The first one is SHO, SHO BO, the period of Righteous Dharma is the period when Buddhist doctrines, practices, and enlightenment all exist. This is the period of Righteous Dharma. This is the first age after the death. It runs about 1,000 years. It lasts for 1,000 years. The second one is ZO, ZO is the period when both doctrines and practices still exist,

[73:37]

but there is no longer any enlightenment. That is why it is called initiation, initiation of the teachings. This is the second one. The third one is the period of the last teachings. It means the period when doctrine alone is still alive, but there is neither practice nor enlightenment. After these three periods, the doctrine itself vanishes. So this is the idea of classification of age after Buddha's death. Then someone asked, can one gain enlightenment by this Zen?

[74:44]

If one practices in this degenerated age and evil world. Degenerated age or evil world implies the third classification of age after the death, which lasts for 3,000 years. This is ZO. So, Dogen Zen says the other teachings argue about the name and form of the doctrines. The true teaching does not differentiate the three periods of ZO, SHO, MATSU.

[75:49]

So, from this point, our practice has nothing to do with the classification of age after the death, Buddha's death. Anybody who practices will inevitably attain enlightenment. In the correctly transmitted right law, you can always enjoy the real treasure of your own house. This is a very important point. In the correctly transmitted right law, Originally, it says, Danden, Danden means a single transmission. Single transmission of Buddha's teaching. Buddha's teaching was a single transmission of the truth.

[76:55]

Truth. In the single transmission of the truth, you can always enjoy the real treasure of your own house. Professor Masanaga translated the word ZUYO into English using the word ENJOY. ENJOY. In this case, ENJOY is to make use of something freely and unrestrainedly.

[77:58]

In other words, to put something to practical use freely and unrestrainedly. This is ENJOY. In the original text, it says ZUYO. ZU means to receive. YUO means to function. To accept, to receive something and put it into practical use freely and unrestrainedly without any obstacles. Now, what can you ENJOY? What can you ENJOY? Dogenzin says you can always enjoy the real treasure of your own house.

[79:09]

Real treasure. Real treasure of your own house. In the last sentence, Dogenzin says, by practicing Zazen, the door of the treasure house of itself is open. And you can use freely the real treasure in this treasure house. The Zazen, Dogenzin says, Zazen enables man to open the door of the treasure house which he possesses.

[80:23]

And use all kinds of treasures, real treasures in this treasure house. Freely, anytime, in every place. So, in this, Dogenzin also tells us you can always enjoy the real treasure of your own house. You can always accept, find, figure out. You can be aware of treasure, real treasure and use it freely and unrestrainedly.

[81:27]

Also, to enjoy, to accept, to receive and use the real treasure of your own house has nothing to do with the classification of age after the death. Even in this, even in the degenerate age or in the evil world, so I think the important point is that we have to make every possible effort constantly, forever

[82:38]

to seek for this real treasure of your own house, which you will find out, which you will be aware of it, which you will use it freely and unrestrainedly, regardless of whatever age you may exist, even in the degenerate age or in the evil world. This is very important, you know, to seek for. Why we have to practice Zazen? The purpose of practicing Zazen is to find, to be aware of, to be aware of the existence of real treasure of your own house

[83:51]

and being able to use it freely and unrestrainedly. This is the main purpose of our practice. To seek this real treasure of your own house is to take vow, to take vow. The Buddhism is not the sum of teachings spoken by Shakyamuni Buddha in correspondence with the age, the Shōzō, the period of Shōzō, the period of Zōhō, the period of Mappō, degenerate age,

[85:09]

in correspondence with the modern age. If Buddhism is spoken by Shakyamuni Buddha in an attempt to adapt itself to circumstances, to age, to political, to the policy of nation, the thought in fashion of our day, it looks like a candy which is given to the child who is crying.

[86:17]

Seemingly, such a religion, such doctrines or principles will give you great instructions to you. But the moment when something changes in front of you, age changes, circumstances change, you miss something and then you don't know what to do. You don't know what to do with yourself. I used to practice, I used to practice glider in high school, in my high school.

[87:28]

I mentioned before I think, you know. I practiced primary glider, primary, in the high school. The twice a week or three times a week, I used to practice hard to control glider. But the first course for the beginners, have to practice again and again, just to slide on the ground, not to make your glider high in the air, just sliding, just sliding.

[88:34]

Day in and day out, you have to practice sliding on the ground. This is first step, first course for the beginner. I thought, oh, that's very simple, you know. Then I ride on the glider. If I know myself, I hold myself ready to start. I have to say, everything all right, let's start. So, the one person, they kept a hold of rope behind me, behind the glider, so as not to let it go. Okay, he's always concentrating on holding like this.

[89:39]

Now, about 20 students hold the rubber rope in front of the glider. Then the moment when I say, everything all right, let's start. The leader says, are you ready? Start to walk. Let's start, let's walk. People, about 20 students, start to, you know, start to walk. About 30 steps. One, two, three, one, two, three, 30 steps, about 30 steps. Just in the middle of the steps, 30 steps, glider thrusters. Thrusters, suddenly.

[90:42]

I was very scared at that time. What happened? What happened? An important point is, I have to always keep in mind what is designation. Designation. What is my designation? So, before I make sure that I hold myself ready to start, I have to tell the leaders, my marks is pine tree before. My marks is pine tree before. Then leader says, okay. Then students walk, start to walk.

[91:45]

Now, I always concentrate on, you know, looking at the pine tree because it is my mark. Then, the 30 steps, leader says, let it go, lifting the hand like this. Then glider starts to slide, boom. The moment I had to face the very strong wind pressure, it frightened me, it frightened me into confusion. The moment I forgot, where is my mark? Where is my mark? It's too late.

[92:48]

Because the moment when I am aware of where is my mark, already I pulled, I pulled control levers toward me like this. Then glider was high, glider was high. There, there, wow, whoops, like this. Then next moment, I pushed the control levers, boom, boom. Everything messed up. You know, we always seek for such a designation. Marks, my mark is pine tree before. I understand completely what is my mark in my brain, you know.

[94:00]

I can't, I make my, I ask to myself, what is your, what is your mark? Pine tree, are you alright? Yes.

[94:12]

@Text_v004
@Score_JJ