We should know that Shakyamuni Buddha's teachings are characteristic of two crucial points of their crucial points regarded as their contents particularly only when you particularly when you expound emptiness or Buddha nature and so on we have to see carefully the Buddha's teachings

[01:04]

seen by the two crucial points their thoughts one is the perpetual flow and move perpetual flow and move the in Japanese we call we call the Mujo transmigration transmigration one is the truth of perpetual transmigration the other is the truth of interdependent arising we should know

[02:09]

the Buddha's teachings must be understood from two these two crucial points not only one side if you try to understand the Buddha's teaching in terms of just one side perpetual transmigration maybe you say Buddha's teaching is Buddhism is sort of pensive you know pensive I don't think so so you have to see the other aspect of Buddha's teaching which is the truth of interdependent arising the perpetual the way of understanding the

[03:12]

based on perpetual transmigration is the state of all sentient being seen seen from the aspect of the flow of time flow of time in other words the all sentient beings are in time in time in the state of time so this is time ok the first day is seen second day is seen third day is seen now first day is seen this is seen seen is in the state of the flow of time then first day is seen you feel good

[04:13]

second day is seen a little bit hot third day is seen well something happened fourth day is seen wow today is just middle three more days left see this is the way of understanding about the seen from in terms of the time the flow of time you understand so well so from this point the day after day your situation the situation of life situation of zazen and situation of circumstances always changing you can't get out so you have to face

[05:15]

moment after moment day after day wow then next day crash then next day get up next day you are very happy next day two more days seen many things many things changing and also the this is this is one the aspect of understanding the life in terms of the flow of time

[06:16]

in terms of the truth of perpetual transmigration time and also we have to understand your life in terms of another aspect which is called interdependent arising it is called it is the relation with many things relation with many things in horizontal in horizontal in horizontal so time itself doesn't exist alone only time why is it time exist so time itself doesn't exist by itself what to say what time exist is to say what the space exist at that time

[07:17]

you can recognize yes time exist so the time precedes precedes the space or space precedes time i don't know which is first i don't know anyway what you say time exist i exist in time in the flow of time it means you exist in the expanse you know space expanse field of space so you cannot ignore existence of space if you ignore existence of space you can't live in this world you disappear like a man who disappear

[08:18]

suddenly by a atomic bomb you can't so if you say i exist it includes the existence of time and space in other words you can't ignore the relation with your friends with katagiri with dan with your friends with the buddha statue with the creek in horizontal this is in horizontal the relationship in horizontal you can't ignore you cannot ignore this but usually we think we think of ourselves just in terms of the time flow of time so you concentrate on yourself you say ignoring relation with others

[09:19]

i don't care i don't care katagiri i don't care both i don't care and just just concentrate taking care of myself then it is called individualism individual i don't think it is not individual it is not the principle of individualism it is principle of selfishness because you ignore the presence of yourself in space ignoring relating with others with osenshinbi you can't so in other words you live here the fourth day sesshin fourth day sesshin here then you have to

[10:20]

relate with the students others this is relation which is going on in horizontal then where you live where are you just at the intersection intersection between the time and space this is your place your place in which you exist in peace in peace this is our life this is your life so interdependent so from this point your life is based on the truth of truth of perpetual transmigration changing day after day moment after moment and at the same

[11:22]

time simultaneously you have to relation you have to relation with osenshinbi moment after moment day after day it is the truth of interdependent arising so from this point I think the principle of individualism is not only to take care of yourself to take care of yourself is to take care of others simultaneously so the buddhist practice is to practice

[12:22]

you practice to say what you practice is identical with to save others to practice with others that's why we chant verse with osenshinbi strictly speaking it is really truth I vow to save osenshinbi if you don't understand why but this is real truth very truth so the principle of individualism is to take care of yourself and at the same time you shouldn't ignore the relation with others your parents, your friends your mothers your fathers your teachers, your friends

[13:23]

and so on but now in united states mostly if you grow up then children leave their parents house so one of young mother is very anxious about herself in future now she has very important responsibility for taking care of her children because children are very small but when she always envisions visions when children grows then next children leaves from me well next time what shall I do maybe I will I will

[14:24]

feel alone lonely then there will be nothing to do for me see this is problem for us not only the American people all human beings in this world even independent because individualism, the principle of individualism is understood by them which they themselves they must take care of themselves that's all they don't care parents after leaving they don't care parents whatever happens that's pretty good idea but something missing you know that's why

[15:25]

the people feel so lonely so lonely wherever you may go if you grow up and leave the parents home that's good because you are you you must independent you must live by yourself this is good but to be independent to be independent doesn't mean to ignore others existence the presence of others you have to relate with parents or friends or anything else in many ways many ways I don't mean you should relate with your friends or your parents on purpose

[16:26]

giving money or sending some food and so on or giving the compliments or wonderful greeting or how are you mother honey and so on giving sweet candy it's not necessary but you shouldn't forget the originally the individual cannot escape cannot escape relation with others for instance this is very close example for me I live I left the design center I left the design center ok I don't know what kind of reason many people thought

[17:30]

why Katagi left the design center so I kept silence because it's too late I always gave assignment get to the design center but at that time I didn't have any idea to stay nowhere Minneapolis I don't know Minneapolis someone recommend me why don't you go to the Minneapolis well let's go I went to the Minneapolis pretty nice everywhere everywhere I go it's very wonderful place because it was first experience for me

[18:31]

to visit wonderful well let's leave yeah next morning circumstances completely change, big change wow see Suhiroshi got cancer what I couldn't believe please please don't go away but it's too late circumstances time is going on many things changing in the flow of time I couldn't stop it see anyway I always gave assignment to the design center so I have to leave but there is

[19:33]

no reason I have to leave design center it is ok it is ok to stay there stay design center because design center students are very kind human being and very lucky please stay design center as much as possible thank you but anyway I left but to leave design center doesn't mean for me to ignore the presence of design center I want to I have been thinking I have been thinking of relating with design center or task hire as much as possible this cooperation is very important this cooperation is very important

[20:35]

regardless of whether you like or dislike see little by little little by little as your circumstances is allowed, permitted you try to relate with others don't imitate others who relate with their parents very closely staying with parents it doesn't matter I don't mean to stay with parents I don't mean that as long as your circumstances are merit allowed please make every possible effort to live with all sentient beings

[21:37]

this cooperation this effort with cooperation cooperation marks the beginning of Buddha's compassion Buddha's compassion this is important this effort with this cooperation marks developing developing or educating yourself and the circumstances which you belong to organization is not developed just commune not religious group organization commune I don't know how do you feel the commune I don't understand the true meaning of commune

[22:39]

but anyway our group organization is religious group if it is religious group we have to develop develop yourself and at the same time group organization with Buddha's compassion if you want to get the Buddha's compassion we have to make every possible effort to relate with others this is very important because the others other others are not the you know objective something which is objectified ok the the others

[23:44]

which seemingly is objectified is not something object but a part of my life my life that's why our santaka sutra our santaka sutra is one is all one in all all in one one is not something objectified the opposite the contrast [...] of anyway opposite to the ten, nine or ten or eleven or twenty one is

[24:44]

one is ten ten is what what but this is true if you understand this point you understand completely the principle of individualism then at that time you can take you can take the best care of yourself and simultaneously others because your life your life is relating with others completely so the time because philosophically speaking you can understand so well our life is based on the flow of time day after day changing this is your own life and at the same time

[25:45]

the life of your own cannot ignore the other's life other's life well then next the when you watch your life in time the the life changes very quickly very quickly it's pretty hard it's pretty hard for us to arrest to arrest for instance

[26:45]

we use very often the word moment after moment what is moment? what is moment? moment after moment so moment is something like this you know but in the Buddhism the this moment finger snap snap finger snap completely equal to 60 moments 60 moments see 60 moments 60 60 moments it is 60 moments you can arrest it and also

[27:49]

in each moment 900 persons are born and die see 900 persons in each moment so one snap in each one snap well 5400 persons are born and die see very quick and Dogen says also a day consists of 6 billion 400 millions 99

[28:52]

thousand 801 moments I don't know from where it comes anyway Dogen says in Shobo Genzan 6 billion 6400 millions 99 thousand 801 moments this is a day one day or this is 24 hours wow can you count this moment very quick very quick then you are born and die born and die up and down pretty fast and also in each moment

[29:53]

in each moment you cannot ignore relation with others how can you get out how can you get out how can you get out the relation with others which is going arising appealing or disappearing in each moment you can't this is real truth and also in space there are many things numbers, countless beings exist visible or invisible then also in each moment you changes each moment very quickly and also

[30:55]

relate with all sentient beings all beings visible, invisible big world this is just this intersection place the points pin points just the pin points which is at the intersection between time and space the changes in each moment and simultaneously relating simultaneously relating with all beings this is this is numbers this is this is this is what is it is called when is actualized is actualized

[31:58]

what is what is you can catch your you can catch your life force life force I use all these technical words life force is here just here and also this life force changing very quickly and at the same time relates with numbers, countless all beings how can you count how many all beings there are or how many times moments is going on, you can't when you try to research it is possible to research but before you get the result how many moments there are how many how many all beings there are in this world, you have to die because you can't

[33:03]

you can't rest you can't rest the life force just here because in each moment one snap finger snap equals the 60 moments your life force is like this, here you know in each finger snap 60 moments here it is your life life force and also many relating with many things with because you exist in the flow of time how can you rest this life force you can't

[34:06]

that's why Dogen Zen says, it is called nowness, it is called nowness when Gyoji is actualized Gyoji is I always say Gyoji is life force itself life force which is functioning in dynamic situation this is life force not conception of life force when life force is actualized in dynamic situation, it is called Gyoji and it is called nowness when this Gyoji is actualized did you understand your life force which is existing here if you understand this point you realize

[35:08]

how numberless all sentient beings support your life support your life it is called enlightenment person your eyes is completely open, wow you can't rest your life but you can understand you can understand fundamental grounds in life how huge expanse of your life relating others at that time it is called person, it is called Buddha it is called philosophically speaking it is called nowness when the Gyoji is

[36:10]

actualized then yesterday I said the Dogenden I read one must carefully know that interdependent arising is Gyoji interdependent arising is Gyoji means you live your life life force is in time it means your life is in space which means which indicates the truth of interdependent arising in other words you cannot ignore relation with others then this is your life life force

[37:12]

then when your life force is actualized it is called Gyoji it is called Gyoji then interdependent arising is Gyoji so relation with others which is function in your daily life is called Gyoji ok but Gyoji is not acted on by that interdependent arising so life force is not acted by the others life others life you are you you are you but nevertheless you relate others means you are you means you must

[38:13]

settle on yourself on the other hand you must relate with others it means you must actualize yourself manifest yourself as Gyoji with relation relating with others this is movement this is movement movement to yourself movement to others this is practice so bow when you bow please bow with wholeheartedly it's ok if you don't understand Gassho Gassho Gassho Bow that's all you can't explain it's this bow has very profound philosophical background

[39:15]

emptiness also has very profound philosophical background but they must don't explain that because it's it's lead you one confusion to another see because individual degree of knowledge is completely different so don't worry about just sit don't move sit that's all if you try to explain philosophically you can't do that that's why we need study we need study Zen always says don't care reading the sutra don't care studying the book I don't think so you should study

[40:18]

the Buddhism through the book and then forget you don't forget you don't throw away that's problem if you study Buddhism through the book through and through you can throw away then you can sit you can settle with stability so you are the Gyoji is not acted on by that interdependent arising interdependent arising your life force is not acted on by circumstances and so on just settle like a big mountain this is the figure of the Zen

[41:19]

figure of the Zen that's why I said straight your back like arising in the sky like a huge building like more taller than empire building Gyoji realized in action and then so Gyoji realized in action is that which one is doing moment after moment I hope you understand this point Gyoji actualized in action is that which you are

[42:20]

doing moment after moment moment after moment in time in space in vertical in horizontal that's why we need order your life you take care how you act by yourself with improbability at the same time you have to connect with others means you need some order life force request order so that's why we need the rules nowness in Gyoji nowness in Gyoji does not

[43:21]

involve something which is originally inherent in the self so nowness in Gyoji so I said nowness in Gyoji is moment in each moment in your life force in your life force not involve something which is originally inherent in the self nowness this truth in the moment moment doesn't exist doesn't exist in your mind Zen master says please take care of your life moment after moment well what is moment what is moment you always concentrate with very strong rigid tension moment after moment

[44:22]

without miss any chance then at last completely exhausted because moment is existing in your head moment moment so moment is bigger and bigger in your mind and then the last moment is explored moment is not something like that moment is when you are actualized when you manifest yourself connecting yourself in time in space nor that which is leaving or returning or going and coming in the self

[45:24]

it is still nowness is not going is not leaving is not returning is not going is not coming nowness is always here life force is always here that's why even though you are very confronted with difficulties Buddha says please stay there and continually practice it seems that it's some very slow movement very slow movement but this slow movement is very important so I said

[46:25]

always I would like to say that life is a long distance runner I said long distance runner long distance I used to be the long distance runner I was very weak in the short distance runner I can't I couldn't long distance runner is very good very slow same balance pace I can run in balance being in accord with my breath that's pretty good but short temper

[47:28]

person who has very short temper run quickly it's pretty fast seemingly but it's pretty fast to exhaust so you should you should you should walk long distance runner so long distance runner is doesn't mean you should become dull you should become lazy man you have to do you have to do something when you have to be in a hurry you have to do so when you go to Zen monastery

[48:30]

Zen master do something very quickly very quickly then when the disciple act in slow slow slow hurry up what are you doing when you have to be in a hurry you should do moment after moment you have to be face exactly this that's that's nowness that's the life force which is functioning at nowness at the moment the truth of this nowness does not proceed nor follow Gyoji

[49:31]

this nowness who realize who realize this moment who realize you sometimes you ask me who practice who realize enlightenment I don't know I don't know who realize enlightenment who approve who give satisfaction to you you are to become enlightenment to attain enlightenment so the truth of the nowness does not proceed nor follow the Gyoji of course you do something you do Zazen Zazen tell you you are doing Zazen Zazen tell you the fact

[50:36]

that you are doing Zazen I don't think so or you tell yourself that you are doing Zazen I don't think so if you if there is even the slightest room even the slightest moment to put a certain ideas yes you are doing Zazen it is not nowness it's not nowness of course nowness it is called nowness when Gyoji is actualized actualized Gyoji is very verified moment after moment nobody nobody prove who give

[51:37]

any certificate of your enlightenment nevertheless nowness is nowness life force is life force you have to know this point that's why if you read Zen book where are you come from where do you come did you come Zen master always ask in that way actually you don't know from where you come even though explanation nowness even nowness of explanation cannot hit mark from where you come

[52:39]

by fool fool attain enlightenment fool practice Zazen if you understand in that way your Zazen is completely dead and at last crazy that's all hmm hmm hmm then

[53:52]

through the practice if you continue to practice Zazen it is really true it is really sure that you will come to realize life force which is functioning at nowness in that time it is called person it is called you but it is the you which is called Buddha because completely you can live in huge expanse of life relating with all sentient beings and changing perpetual transmigration

[54:59]

you are not active by perpetual transmigration just there just here just here now and also not ignoring to relate with others there is completely very huge expanse of generosity which are shown by Buddha's compassion Buddha's compassion the nowness the life force which is functioning at the nowness at the moment is not sort of rock, cold rock cold winter wind and things like it is pre-war this is Buddha Buddha's compassion

[56:01]

@Text_v004
@Score_JJ