Before proceeding further tonight, I would like to have a chance to discuss with you about the subject that they have spoken so far. Particularly the subject of dhamma. Subject of dhamma. Mentioned so far, dhamma is the, its substance of dhamma is

[01:00]

the laws of transiency. The, from, through laws of transiency, the, a man cannot escape the feeling of uneasiness, uncomfortableness. From this point, I think it follows that there is big question saying how can we live in our daily life. So Shakyamuni Buddha says we have to live,

[02:05]

we have to follow our lives based on egolessness. In other words, open your eyes and see into the truth. The truth is dhamma. I think you will have lots of questions about this subject. So before proceeding further, I would like to discuss, I would like to have a chance to discuss about it. Do you have any question? Yes.

[03:07]

Seeing reality. Reality. Reality. I think the same thing. Seeing, seeing into the reality is seeing into the state of, state of per, perpetual motion, flow in this world. Same. Hmm? Hmm. Yes. Yes. Even the reality, you say, you use the word reality. What is reality? The,

[04:22]

I think the, in terms of Buddha's eye, reality is not, is not like a, the, something thin, something thin, like a piece of paper. In other words, what you can, what is invisible, which can be invisible, which can be visible. The reality you can, you can see is something like, something, something like, something very thin, very thin, you know, like a piece of paper. But in, in terms of Buddha's eye, the reality has

[05:26]

very deep, thick, very thick. Can you understand this, this feeling? Yes. Hmm. So, anyway, what do you think about, you know, reality, which you can see? Try to ask to yourself. The, the reality is really very, very thick, like a unfathomable depth of ocean.

[06:30]

This is reality. Not only, the same is to be said of the human life. Life is not something, some, something like, something thin, like a piece of paper. Life has very unfathomable depth, like ocean, ocean. What you are, what I, what can I tell you are? Hmm. Hmm.

[07:37]

Hmm. [...]

[09:21]

I think the, through your right, through your life, I think you have understood yourself so well. At least, the people who are interested in doing zazen, tasha, are very kind person, very, are very considerate, thoughtful, compassionate

[10:26]

to not only yourself, not only others, not only your parents, not only your child, not only your brother and sister, but also to even a small insect, even a small dust, slightest dust. All students who are about to do zazen in tasha, I believe, are very considerate, compassionate to themselves, to friends, to their friends, to their parents, to their brother and sister,

[11:32]

and to all sentient beings. Don't you think so? Hmm. Hmm. Because if I were, if I were try to, if I were about to kill the fly or cockroach, you say, oh, don't kill them. I think you are very kind. You are very considerate, thoughtful, compassionate to all sentient beings. I believe so. Why is it you are such a kind considerate? Considerate, thoughtful, or kindful, kind

[12:33]

to yourself, to your brother and sister, to your parents, and to all sentient beings? Because through your life, with faithfulness, with truthfulness, with sincerity, I believe you have understood yourself so well. At least as to the subject of what a human being is, what a human being is. You know, Tathagata is a very wonderful nature.

[13:45]

Tathagata is surrounded by a wonderful nature. Every time when you feel, heard, the voice of words click, breathe, coming from the tree, every time when you see the beautiful mountain, and the sky, and the stars, I think, I think you feel something like a surge

[14:45]

of of encouraging you to compose a sort of poem, you know, which means your feeling is always in the state of a beautiful being, like a poem, like a nature. In other words, you feel you are, it is very easy for you to enter into the other's feeling, or nature's feeling, tree's feeling. In other words, you cannot do, you cannot do

[15:50]

anything at all without regard to the other people's feeling, or the all sentient beings' feeling. So from this point, it means that you have understood not only your own life, but also, you know, the all sentient, the life of all sentient beings which exist at the same time. . You cannot ignore that your friends,

[16:52]

your parents, your brothers and sisters, and your natures around you, the natures around you, . You want on any course to take care of yourself, others' feelings, the voice of the stream, the mountains, the moons and stars. . I think your life, it means your life has the understanding of life, your understanding of your life has something more than

[17:53]

the the just understanding yourself and also the life of all sentient beings. It means the understanding of life is . very deep, like the unfathomable depth of ocean. From this point, what the reality is. Do you understand? Understand? The reality is not merely the place where you yourself exist. Don't you think so?

[18:56]

This reality is not the small, small place, shallow place, narrow place, you know, not shallow place, shallow, shallow place, where you yourself, just you yourself exist. The reality is very huge place where you and all sentient beings simultaneously exist with you. This is reality. Do you understand this point? That's why you can feel, you can feel considerate or thoughtful, kind to yourself, to your brothers and sisters,

[20:03]

to your parents, to others' children, to others' parents, to others' people and also to all sentient beings. Otherwise you cannot feel that, you cannot feel so. Unless your understanding of life is deep, like the ocean, it is impossible for you to be considerate to all sentient beings. That's why since seeing, seeing the reality completely identifies itself with seeing the truth,

[21:04]

truth. Do you understand? Okay. Any other questions? Okay. You speak of the law of tangency. In Buddhism, is there anything said about something, at some level, the negative determinate? All the time I've been thinking and I've been just thought of that like nothing will ever change.

[22:08]

It will always be the same. Always, right? It's always, always going to be the same. And the same idea that you've asked about is the idea that everything is changing and there is this other idea about things that the permanency of things. Is this somehow within the law of tangency, somehow this idea of permanency? Yes, yes or no. Yes or no. In a sense, yes it is. Tangency, the laws of tangency is completely permanent being, existence. But in a sense, it is, it is not.

[23:09]

Do you know why? Because the voices the voices as long as life endures, at any cost, we have to be alive. We have to be alive in this world. To be alive in this world is in a sense, to walk ahead

[24:12]

of whatever happens around you, suffering or pleasure or whatever. Even though you want to stop, to stop going your life, life is going on regardless of your ideas, whether you like or dislike. This is life for us. So you have to walk, concentrate towards I don't know what direction to. But anyway, you have to walk. To walk, forehead means that your life is moving

[25:21]

moment after moment. And that's why you have to you have to suffer. That's why you have to feel sometimes pleasure, comfort. Comfort. Sometimes you enjoy your life with joy. But sometimes you have to disappear, discard your life. At any cost, it means that your life is moving moment after moment. Think so. But as

[26:22]

in terms of Shakyamuni Buddha's teaching, life is suffering, life is based on the laws of transiency. That's why we have to feel uncomfortable, unpleasant. This is truth. This is truth. As mentioned before, truth is not something what you hate, what you avoid. The truth is you have to accept opening your eyes, opening your body and mind. In other words, truth is something which you have to see into the depth of reality, the depth of human life. But with your eyes,

[27:30]

with your eyes, with your with your eyes which is focused on the daily life, you realize that there is nothing more, nothing, nothing more than nothing, you know, to find just suffering, uneasiness, that's all. Which you unconsciously try to escape from. So you have to use suffering. But to suffer is not something wrong, OK? Something wrong. To suffer is not something good. Something good. I cannot put

[28:31]

a certain idea on suffering or pleasure or anything else. But what I can say, what I may be may be able to say about suffering or pleasure and so on, they are not something wrong, something good. But whatever you feel, actually I think all of you feel just the uncomfort through your life. That's all. That's why you try to do those things in order to see into the truth. But that's OK. That's OK. So what I mention is

[29:32]

that human being is moving forehead moment after moment. But if you move, if you walk, if you walk one step ahead or two steps ahead, how do you walk? How do you walk in order to feel comfort? This is point. For universe now is, now it is summer. We all,

[30:39]

you all feel very hot in summer. The hot is not something wrong even though you hate. Hot is not something good even though you love. The important point is how can you feel hot in order to feel comfort through the hot, through the heat. This is point. So as mentioned before, how can you walk in order to feel comfort? You

[31:41]

go zigzag like this. Go zigzag to feel comfortable. Or what you walk, what you walk like a drunk man is to feel comfortable, is to walk in order to feel comfortable in your life. I think important even though you walk, you take one step, you take one step ahead, if your foot, if your foot is unstable,

[32:43]

I think your standing is unstable. At least through unstable, unstable standing can make you feel not comfortable, uncomfortable. So if you walk, if you take one step ahead, important point is that your foot, your foot is, must be stable whatever happens. This is true. Your step, your foot is stable. Means to feel comfortable. To feel comfortable,

[33:47]

feeling comfortable enable man to exist in peace, in tranquility. Don't you think so? So the you know the true understanding life is not merely to go ahead blindly like going zigzag like a drunk man. Ok? We have to walk more step by step with stability,

[34:50]

tranquility and peace. Rest. In the other hand, the true understanding of true understanding of life is not merely to regress by despair dispelling your life by discouragement of your life. Because life force is going on forward. Even though you discourage, you enjoy, you encourage what you discourage. Life force itself,

[35:54]

in itself is going on without ceasing. So from this point the true understanding of life is to proceed, to proceed with peace, with rest, with stableness, with tranquility. One by one, one step to one step. This is true understanding of transcendence. So if there may be

[36:55]

something like a truth which exists permanently as Chuck said and I said yes this is the tranquility tranquility and peace and rest. While you are walking, while you are walking ahead but the tranquility or peace to stand up to walk with tranquility, with peace

[37:56]

and with rest is not to stop, to let your life stop going ahead. Your life must be going on. Your what your life is your what the life is going on is to be tranquility, to be in the state of movement and flow constantly. That's why you feel uncomfortable. While you feel uncomfortable, there must be stableness or tranquility. Okay, that's why I said

[39:02]

yes it is or no it is not. Do you understand? I think so. I think I think your life is going on like this always wherever you may go however in what situation your life is going on. Every time, every moment letting your life moving ahead there must be always

[40:04]

tranquility, peacefulness which exists to concentrate be concentrated which is not which is not completely tossed away by the attraction. Awkward attraction. In other words, uncomfortableness uneasiness, suffering and so on. Pleasure and so on. Any kind of dread. Right in the middle of your stream at every moment there is there must be tranquility and peace. Rest.

[41:04]

Which exists constantly which is not which is not movable by any kind of awkward attraction. This is the truth of transiency. Truth of transiency. This is true understanding of transiency. When you say transiency is truth. Permanent. Existing permanent. But when you say

[42:15]

it is not transiency doesn't exist constantly permanently. It means you have to feel uncomfortable every moment because your life is going on. Nevertheless, in the domain of uncomfortableness there must be peacefulness. Tranquility. Which exists always forever. Which is not movable by any kind of obstacles. I cannot explain. I cannot explain so well about it.

[43:17]

But that's all. That's all that I can tell you. I can't explain what is the truth of transiency. Which exists constantly. Which exists impermanently. That's why Shakyamuni Buddha says first of all see into truth of transiency. Which doesn't make which doesn't make man pensive or sad or which is not pessimistic idea. For this

[44:42]

the Kegon Sutra says if you want to see into the truth you should sit with proper posture and see into it. It means first of all see into the truth in life with posture comes through and through. It is called nirvana. It is called enlightenment. It is called Buddha nature. It is called

[45:47]

enlightenment. Yes. I hope you understand why Zen master always tell you don't move. I think at least

[46:49]

at least while you are sitting your effort must be focused on planting into doing the Zen with composure. Right after the Zen your mind is movable. That's ok. Now that's ok. It cannot be helped. That's why you should accept the Zen master's advice. Don't move while you are sitting. Don't sit with drooping spirits as if

[47:51]

it was crap beer. You cannot understand forever what the truth of transience is. Think Zen master will explain how to sit when he finds people to sit with bad posture. To some extent because

[48:56]

he is great patient. He explains how to sit. Please raise your back. How is your mouth? How is your hand? Nevertheless if you don't accept this Zen master's feeling completely thoroughly explored. Saying don't move. Even though

[49:59]

you don't understand the truth of transiency or the truth what the truth is all you have to do is to do Zazen according to the instructions. As long as you sit Zen master how to sit when he finds how to sit people to sit Zen master will explain Any other question? I am wondering

[51:00]

what to do to break my foot. I am not only uncomfortable I am also miserable. I am not only uncomfortable I am also miserable. I am sorry for you. It is true. It is not only uncomfortable but also Please accept the feeling of misery. It doesn't mean

[52:03]

the please accept the feeling of misery and at the same time make every effort to take care of the point the affected point please OK? OK? In the transiency in the world, in the level of transiency I think it is true I am sorry for you but I can't help you have to accept you have to accept the feeling of misery That's OK and

[53:05]

on the other hand it doesn't mean to ignore the treatment of your leg OK? Please give treatment to your leg To treat to give a treatment to your to the affected part of your leg is you know there must be there must be something which you can, something where you can live you can live with comfort with easiness

[54:05]

with comfortableness In order to put the comfortableness into practice in your daily life how can you do? I think there is nothing to do for you to treat to take good care of the affected part of your leg That's all Did you understand? OK You know the

[55:12]

you always uncomfortable you always the understanding the idea of uncomfortable It seems to be something which you have to escape or avoid Shakyamuni Buddha says please see into the truth of truth of uncomfortableness based on the trance There is nothing which you put the certain idea on it This is uncomfortable In other words

[56:14]

Uncomfortable is something which you have to accept You can't escape Do you think so? You can't But your mind consciously or unconsciously you try to escape That's the problem But on the other hand to accept is not to feel comfortable To accept is for you very comfortable You know

[57:30]

You should you try to consider how can you take care of how can you take care of your affected the affected part of your leg concretely concretely not idealistic viewpoint But So Shakyamuni Buddha tell you just see into the truth of uncomfortableness first What is it?

[58:33]

There is nothing to attach to a certain idea which is called uncomfortable So, moment after moment you have to once accept the feeling of uncomfortableness and concretely concretely take good care of affected part of your leg It means to walk the least the least peaceful in the process of your walk You walk with peace with pleasure

[59:45]

On the other hand the least peace with foreseeing Ok Yes Yes Who is your question?

[61:24]

Who is your question? How do you feel? Have I experienced? Uncomfortable? Uncomfortable? I don't know what to say I don't know what to say

[62:29]

I have some questions Whether I think what he is saying is that sometimes maybe I should be kind to myself and say hey if I do this then maybe I shouldn't do that and talk about it talk about it I don't know I don't know Yes, strictly speaking

[63:44]

whatever happens the practice is to kind yourself to kind yourself is simultaneously to kind to others ok otherwise to kind yourself is nothing evilness but strictly speaking at any cost you have to be kind to yourself true and true true and true true and true whatever happens if you think at that time it is sort of by ego so try to change a little bit you know the direction in what direction to go

[64:47]

just a little bit the ego is not something wrong the ego is not something good so I cannot point out that the ego ego is something which makes you worse and worse if the ego makes your life worse and worse I think it is the ego which you the idea of ego which you unconsciously or consciously try to escape try to escape in other words unconsciously or consciously

[65:48]

you try to distinguish this is ego this is truth this is good and this is bad but through and through what you see into the life how can you live? I mentioned the other day the truth of life is just to live parallel including ego including the Buddha nature with truthfulness faithfulness ok

[66:52]

I would like to ask a question it's midnight it's pretty difficult to understand the transiency can you just understand it with interpretation with interpretation would you explain how to understand the interpretation

[68:02]

what? I don't remember what you said in the lecture but I can't really feel it you cannot you cannot feel but how do you feel about other's feelings you or other people's feelings how can you understand the universe you know all sentient beings feelings ah

[69:21]

are you would it be possible for you to step over recklessly the insect with your foot would it be possible for you sometime well sometime and sometime it wasn't that's good that's alright it's pretty good to understand the transiency sometimes it would be possible

[70:49]

to step over the insect with your step with your foot carelessly like this how do you feel how would you feel how would you feel after that you feel something you feel something you know do you feel it you feel that that's good it's to understand to understand transiency how would it be for you to be able to take this transience

[71:50]

all the time to be able to to be able to to love it to be able to to love life always always can i explain about always i think sometimes you feel calm whatever you do sometimes even though you feel or not even though you don't feel always

[72:52]

sometimes you feel that please keep going you know i think [...] Okay. Okay. Okay.

[74:09]

I think we have some special relationship between what we have been speaking about and who we are. The relationship between talk and Buddhism. I mean, there is some particular relationship between what you are speaking about and Buddhism rather than some other religion or religious system or other culture beyond. Buddhism as one nation, as world, to be a Buddhist in a particular developed form.

[75:21]

As one of the human culture, when you see Buddhism, whatever kind of religion, in terms of human culture, in terms of the social form, cultural form in human life, you can say anything about Buddhism. Buddhism has sort of ideas. Christians have sort of ideas. What did you feel about my talk? Too much. Too much. What do you mean by too much? I like it. No. I like too much.

[76:31]

Not too much. Well, too much. Not too bad. What do you think about the way of life according to the Buddhism which you invented?

[77:44]

In vision. You have some different idea? No. I think the Shakyamuni Buddha, if you read the old sutra of Agama, like Agama, the Shakyamuni Buddha tell the people the very concrete aspects in life, how to do, how to take, how to deal with, very concrete. So, I would like to explain Buddhism as concrete as I can,

[79:04]

instead of philosophical or psychological aspects of Buddhism. I think this is important for me. I think this is important for me. I think when the Buddhism are transmitted from India through China to Japan, I think the Buddhism is in many schools, many Buddhist schools are being organized on the basis of various principles. Very difficult Buddhist philosophy, like Kegon, like Tendai,

[80:13]

like the Abhidharmakosha, which is Buddhist psychology. Knowledge is a human mind, in fact. But in the Buddha's life, he tried to explain very concretely how to handle human actual affairs of life. It seems very simple, very simple. For instance, one of Brahmin students asked the Shakyamuni Buddha, I would like to get nirvana, I would like to attain nirvana through your actions.

[81:39]

I will learn what the nirvana is through your voice. It means, please speak something about nirvana, in order to let me attain nirvana. Shakyamuni Buddha said, you try to be a man who is alert and faithful, truthful. Listen to my utterance and learn what nirvana is.

[82:45]

That's all. Very simple. You try to be a man who is alert. Alert. In other words, watchful, watchful, careful. That's all. Very concrete explanation of human life. Nirvana is not something which exists far away from our mind. Buddha says, you should become a man who is alert and apt, faithful and listen to my utterance. You will learn what nirvana is. How concrete is it?

[83:49]

This is very important. Thank you.

[84:16]

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