The Buddha asked to Sona, Sona, one of his disciples, Sona, what do you think of the four, the nature of permanence or impermanence? Sona said, great honored one, it is of impermanence. Buddha asked, if it is impermanent, how do you feel from it, suffering or appeasement? Sona said, great honored one, impermanence makes me undergo sufferings. Buddha said, Buddha asked, if everything is transient, suffering and changeable,

[01:16]

would it be possible for you to attach to an object regarded as your own, to the idea of selfishness and to unchangeable substantiality? Sona said, no, I don't think it would be possible. This is a discussion between the Buddha and Sona, one of his disciples. From this discussion, there are three points which we have to pay attention to. First of all, as the Buddha asked to Sona, what do you think of the four, the nature of permanence or impermanence?

[02:37]

At that time, Sona gave answer to this question, of course it is all impermanence. So here is one question, one important question. Everything is impermanent. Then next, as the Buddha asked again, if it is impermanent, what do you feel from it, suffering or appeasement? As mentioned the other day, in this case, suffering means to be uncomfortable.

[03:46]

So, uncomfortable or comfortable. Sona had the response to this question, impermanence makes me undergo suffering. So from this point, the impermanence doesn't give, impermanence doesn't enable man to feel comfortable, whatever they are. So from this point, if everything is impermanent, it goes without saying that man cannot escape the reality that he

[05:04]

feels uncomfortable. So Buddha says, life is suffering. Suffering is, as mentioned before, to be uncomfortable or to be uneasy. So this is second question. So first question is, everything is impermanent. If so, how do you feel? How do you feel from everything? Then Sona said, yes of course, I feel uncomfortable, I feel uneasy. Then Buddha asked again, if everything is transient, suffering and changeable, would it be possible for you to attach an object regarded as your own to the idea of selfishness and to unchangeable substantiality?

[06:25]

And then Sona said, no, I don't think it would be possible. So here is the third question, no, I don't think it would be possible. No, I don't think it would be possible to attach object regarded as of my own, regarded as my own, mine or your own. Or there is nothing to attach with a strong idea of selfishness. This is mine or this is yours. And also, nothing has a certain substantiality of its own.

[07:39]

Then Sona said, no, I don't think it would be possible. I don't think it would be possible to attach to anything at all. This is third question. First question is impermanence. Everything is based on laws of impermanence. And second question is, if it is so, if so, how do you feel? You feel uncomfortable, unpleasant. This is suffering. This is a cause of suffering. Then how do we live in our daily life? Then Sona said, there is nothing to attach anything to anything at all.

[08:52]

Which means, in what attitude should you handle yourself, handle your daily life? It would be possible, would it be possible to handle yourself, to handle your daily life with strong idea, strong idea of selfishness? I don't think so. As Sona said, I don't think so it would be possible. Because everything is change, everything is changing. That's why you feel uncomfortable, you feel uneasy. But this is not the idea of pessimism. Not pessimism. It's not necessary for you to make it necessary that this idea make you pensive or sad.

[10:08]

Because Shakyamuni Buddha said, this is truth. Truth is something which you accept, something which it is not necessary to have prejudice, a certain prejudice. This is good or this is bad. But you don't have, you shouldn't have any prejudice, you shouldn't hold any prejudice against both good, the nature of good, the nature of bad. This is truth. Then what would you do? What would you do? This is very important. If so, what would you do? Then you say, you may say, oh, let it go. Or what will be, what will be? You may say. I don't think so. Then what would you do?

[11:18]

Then truth is not something to escape. You must escape or you must chase after. Truth is something which you have to accept at any cost in what situation you may be. This is truth. If so, Shakyamuni Buddha says, everything is first, truth is that everything is impermanent. This is truth. Then second, how do you feel? You feel uncomfortable, you feel uneasy. This is truth. It is not something which you have to escape, you have to keep away from it. The truth is, as mentioned before, what you have to accept with a calm and broad-mindedness.

[12:31]

Then, some person, even the Japanese misunderstand the idea of Buddhism. Buddhism puts emphasis on the idea of pessimism, which enables man to feel sad, because everything is transient. Everything is in the state of perpetual motion and flow, like a stream. What shall I do? It has nothing to do with effort. Why do we have to make effort? Even the Japanese people think so. The idea of transiency or the idea of the sufferings, uncomfortableness, the idea of egolessness are not to enable man to feel sad or pensive.

[14:04]

From this standpoint, the human being really starts to work, starts to live vividly. In other words, this idea enables man to be too vivified, to be vivified. In other words, human being starts to be positive in his life. This is the truth. But, the trouble is that, how can you...

[15:12]

The trouble is that, it may be not so easy to realize how to handle yourself, how to handle your daily life in actual daily life. This is the question. Based on egolessness, no selfishness. So, practically speaking, the Shakyamuni Buddha says, according to the third point, as the Sona says, I don't know, I don't think it would be possible to attach anything at all. It means, you have to handle yourself, your daily life with egolessness, with no self, self-centered ideas.

[16:25]

This is the third point which Shakyamuni Buddha said. Then, what is selfishness, the non-selfishness, or what is egolessness? Extend it, extend it into your daily life. This is very difficult, this is very difficult. But, briefly speaking, you should remember this point. The egolessness is not that the self is squeezed to the self. In terms of the idea of egolessness, you think someone says, oh, I can't, I don't like Buddhism, I don't like egolessness. When I was in Japan, I lived with a friend of mine who teaches Zen Buddhism at Komodawa University.

[17:37]

He is six or seven older than I. He always gave a big bro to me. That time, every time, every time giving a bro to me, it seemed, it seemed that I am a big bro, big bro make me small, smaller and smaller. Oh my goodness! But, at least it was very good for me now, you know. Even though I didn't know that, I didn't know how great it is, how great the bro is, I didn't know that, I hated it. But, now, I think, I think it was very good, very good.

[18:40]

Then, the egolessness, egolessness is not to disappear. Egolessness doesn't mean that the self, the self disappears, or the self is crushed, collapsed. I don't think so, it doesn't mean that. The egolessness is whatever happens, whatever happens around you, in order to express the idea of egolessness, it's turned into your daily life. All you have to do is to see into yourself with calmness and the broad-mindedness.

[19:43]

In other words, watch yourself carefully with calmness first. This is first important, ok? Then, even though you find, you figure out something emotional problem coming up from the bottom of your mind, you try to record the teaching of Shakyamuni Buddha's teaching, everything is impermanent. Then, human being must feel uncomfortable. Then, how do we practice, how do we practice? Well, you have to practice with egolessness. This is very important. Then, you should continue to make yourself calm, cool. To make you calm, to make you cool, it enables you to see into yourself deeply, deeper and deeper.

[20:56]

For instance, you know, someone says, I said this is mine, you know. He said, oh no, no, it's not yours, it's mine, you said, you know. It's mine. I said, oh, this is mine. Then, if I have a strong, stubborn idea of ego, maybe I may fight with you, you know. You are stupid. But at that time, you know, I said to myself, wait a minute, wait a minute. Everything is impermanent. Impermanent, everything is transient. Then, how do you feel? Well, I feel uncomfortable.

[22:02]

If so, you should practice with egolessness. Okay, even this, if you want, okay, give it to me, I will give it to you. But, if my head is burning with, you know, the stubbornness of ego, I can't understand, I can't see into myself. With calmness and broad-mindedness. So, first of all, anyway, you have to make your mind calm and look at yourself. Then, nothing is very good, very good. Even though some suffering makes you confused, you know.

[23:03]

I said, please Zazen, please do Zazen. But, you may say, oh, even though Zazen doesn't work. Of course, of course, Zazen may not work, but you are comforted with confusion. It is, it is true, but do Zazen. Means, Zazen make you, make you calm, Zazen make you, make you put off, put off the burning fire on your head. This is very good. So, but actually, there are many cases, numerous cases, what make you confused, what lead you to one confused to another, what to do.

[24:13]

Then, the, I would like to tell you one more thing. The Japanese, the art of Japanese calligraphy, you know that, with brush, with brush. We make it a rule first, that we make the, well, mostly half of the brush from the tip of brush. Soft.

[25:16]

In order to make it easy to suck in the ink. Let's imagine this is brush, you know, then the stick is here, you know. Then, mostly half, you have to make it, you have to make half part of your brush soft. In order to make it easy, you know, to suck in ink. And then, you hold the brush like this, and start to write, draw. But at that time, important point is, don't use whole. Don't use whole part, whole part of soft, part of the, you know.

[26:33]

Hmm? Yeah, I said, you know, the... I'm sorry, my head is confused. I don't use, don't use the 100% anyway, 100% of the brush which was soft. Okay? Which was soft. You have to use just 70% of the brush. Okay? 70%. Always, you have to always allow the altitude of 30%, which is completely free.

[27:37]

Completely free, which is always ready for doing something. This is 30%. Okay? Then, you start to draw the calligraphy, one stroke, like this. Using just 70% of the brush. If you use the 100% of the brush, you know, the, you can't, you can't figure out, leaving the stroke of the brush, stroke of the brush. You feel always stiff from your stroke of the brush in calligraphy.

[28:40]

Always stiff, something stiff. Stiff means, stiff means to feel, to feel, you know, the, like a stiff leg, like you, you know. Like western people, stiff leg. In other words, the, not so easy to figure out what to do, you know, what to do. So it make you, it make you, it beat you, it leave you, it leave, it leaves you always in your development. You know, stiff always make you fall into, you know, confusion or tension, too much tension. But if you use just 70% of the brush, you can find, you can find very vivid, living stroke of calligraphy.

[29:48]

Which is, which is free, which is vivified. And then, there is one more important point. When you start to write, draw calligraphy, you feel, well, my capability is not good now. You know, to write complete, you know, vivid, living calligraphy, stroke of calligraphy. I'm not, you say, you said to yourself, I'm not good enough, I'm not good enough, I'm not good enough at writing. I'm not acquainted with calligraphy.

[30:57]

Then you just hesitate, how, how shall I, how shall I draw, how shall I write, how shall I carry my brush? You feel something, or you have some doubt. You have some doubt, you know, to your, to your capability, to the manner of brush, carrying your brush. You don't have strong confidence, you know. To write the letters, to write the calligraphy on a piece of paper. On the other hand, you think, well, I would like to write good calligraphy, you know, on this paper. Then you start, but actually, the reality is completely opposite to your expectation.

[32:10]

When you look at the result, you have drawn completely, result is completely opposite to your expectation. Wow, I know. So, this time, even though you have some doubt to your capability, whether you are fortified to be a great man of calligraphy, great calligrapher, or not. I think it, it makes your calligraphy good enough.

[33:11]

It makes you, it doesn't make you satisfied, it doesn't make you satisfied, it doesn't, it doesn't satisfy yourself when you, when you see, when you figure out the result of calligraphy, what you have done. On the other hand, first of all, you, you feel, I would like to good, I would like to write good calligraphy. But, as mentioned before, the result is, you know, completely opposite to your expectation, which you have had before. Then, what shall I do? What should you do?

[34:18]

When you want, when you want to show great calligraphy, great calligraphy, great character on a piece of paper, with a brush, how should you show it? You should have some doubt, or you should have confidence. Even though you have confidence, you know, it's sort of attaching to your capability. Even though you have some doubt, it's sort of also attachment, or not deserved, and not qualified, with writing, with showing greatness, character on a piece of paper.

[35:23]

Without any attachment, how should you, how should you start? This is very important. The important point is, first of all, you shouldn't hesitate. Having a prejudice, having a prejudice against the boss idea. Is the boss the nature of good, or bad? Important point is, you have to just start, you know, just start. In other words, not decision, determination, but this is, it's pretty difficult to explain. I think that you start to write, you start to do something with incorrigible, immovable, good nature of determination.

[36:46]

What emerges from, what do you call, what emerges from the, I can't explain. Your own life force, life force. There is no, there is no amount of the discussion whether it is good or bad.

[37:47]

Nope. Anyway, you, you start to, you start to do something, you start to grow, you start to move your brush, with incorrigible, immovable intention, a good nature of your own intention. Going beyond, it is good or it is bad. Then, you figure out some result. You know, you try to go to the museum, or some exhibition of the art, to see the painting, to see the photography.

[38:58]

If you find some great painting, great photography, at that time it makes you stop working and just, you know, just look at it. Then you are impressed by those, saying, wow, this is good. Then you try, your curiosity impels you to ask the painter or photographer, how do you paint this? How do you, how did you take this picture? Or your curiosity wants to ask another person who has the same impression from you, as you.

[40:11]

Then you ask him, what is good? I think, I think that he cannot answer to this, what is good? No, I don't know what is good, but anyway it is good, it is good. Then you ask the painter or photographer, how did you paint? I think there is, I think there is no special, definite idea, definite way of, way of how to write, how to paint, how to take picture. In order to take a great picture, in order to figure out great result, just take a picture, just to start, just paint.

[41:15]

Just to start, just to start paint is to let you, to let you start to move. By the incorrigible or immovable, stable, good nature of intention, beyond good or bad. I don't know, I don't know anyways, brush is moved, brush has moved already, that time there is good result. Life is something like that, you know.

[42:20]

But whatever you do is... If someone ask you, why do you Zazen? Why do you Zazen? What is good? What is of use? What is useful, of use? What is Zazen of use? Can you answer to this question? It's pretty hard to explain, but you know, you yourself know so well, yes. Yes, I know, I know, but I can't explain it. Yes. Then I like to say, why don't you practice it first? If you think of it, if you think of Zazen, if you think of Zazen,

[43:24]

thinking whether it is good or bad in our day, you know, you say, oh, Zazen is waste time. Some psychiatrist say, oh, Zazen is very good for modern people. Maybe. But what... Your experience is, I think, something more than the explanation. Explanation that one of the Zen students said, or one of the psychologists, you know, put emphasis on how great Zazen is. Your experience is something more than that.

[44:29]

You can't explain what it is. But you know yourself what it is good. That's why you do Zazen. Or sometimes you are asked by someone, why do you live? Why do you live? You feel you suffer always. It's not necessary to live with suffering. Why don't you die? You cannot die. You don't like. Why don't you be alive more? Why don't you... Why don't you... encouraging you, you know, the...

[45:30]

being positive, you know, positive in your life. But you say, oh, but it's pretty difficult for me to say that. Because you suffer. What should you do? You will find some ideas, some different ideas what to do, how to do. When you... when you consider again and again, well, I am living now. The truth of live, truth of live is to live, that's all. To live, that's all. The truth of live is not to guide you, to guide it, to guide your life according to a certain different way of life.

[46:48]

I don't think so. If so, you are always confused. So strictly speaking, the truth to live is just to live. There is nothing, no different way of life. No different way of life is just to live. Just to live is to live, to live with incorrigible, immovable, immovable, stable, composure, you know, frankly good nature of intention coming from the depth of your experience. It emerges from a deep sight into the human life, what human life is.

[47:55]

In other words, eternal health, living, that's all. Even though my living is good or bad, I cannot have, I cannot help living, that's all. I cannot help starting to move, starting to move my brush, that's all. This is eagerness, this is eagerness. So this eagerness is very positive life, very positive. Then when you do Zazen, you think Zazen is good, Zazen is bad. Whatever you think, good or bad, your Zazen is still in the domain of, you know, the attachment.

[49:09]

Attachment is, attachment means that, attachment means to escape, to start to move, to the right or to the left, in other words, to start to escape or to start to chase after. But no attachment is just to stand up, just to stand up, just to settle on yourself, which means settle on the top of the stool, where you want to do something on the top of the stool, without going ahead blindly, without regret, without regression. This is no attachment. No attachment is not to let you live on your way, according to your ego.

[50:16]

When you stand up, when you stand up on the top of your stool, how can you pay attention? What kind of attention must you pay? You stand up with any attention, without any attention? I don't think so. So, when you stand up on the top of the stool, you have to be careful not to fall down. You have to make sure that this stool is stable, or your foot is stable, first. Which means you have to see into your life. No attachment is, you know, not to escape, not escape.

[51:18]

No attachment is to stand on the stool, on the top of the stool, with carefulness, with calmness, with broad-mindedness, with considerate attention. You know, watching carefully, taking good care of yourself. This is no attachment. No attachment is not to go ahead blindly, not to regress. Just here. This is no attachment. This is regressness. Because, because moment after moment, just stand up, that's all. There is, do you think there is some way, some definite way of life,

[52:23]

way of stand on the top of the stool, through your running head, through your head? Of course you can do, you can do through reading your, reading the book. Well, when you stand up on the top of the stool, well, your leg is, your leg is, yes, put on your legs, just the middle one, middle of the stool. Which is good, but there is, it is general conception, you know. General conception how to stand up on the top of the stool. But actually, that's complete condition. Many different, numberless different circumstances, where the stool, a stool exists, where human being exists.

[53:24]

Maybe stool is put like this, you know. The stool is, stool is not on the flat ground. Little bit the, what, rope? Little bit rope, you know. Then the stool, stool, stool, stool is like this. When you stand up to this, top of the, this stool, how can you, how can you stand up? According to, according to time and circumstances, you have to stand up, that's all, you know. Going beyond, going beyond a different way of standing up on the top of the stool.

[54:28]

There is completely nothing, no different way of, way of standing on the top, top of the stool. Important point is, what to do? Right now, right here, you know. If you want to, if you want to figure out, to live it, living your daily life like a Kriyayoga, you know, in other words, in order to figure out the truth of life, how do you live? This is egolessness, this is egolessness. So, most people misunderstand the idea of egolessness or mindless. Mindlessness, no mind, or transiency.

[55:37]

It's not completely the idea of pessimism. It's not completely to escape from the daily life. It's not the idea of escaping from your daily life or modern life. It's not the idea of living the depths of the, deep of the mountain, in order to attain enlightenment. To attain enlightenment is to figure out, to completely know a different way of life. As mentioned before, the truth of life is just to live, to live. That's why the Shakyamuni Buddha says,

[56:39]

would it be possible for you to attend the object regarded as your own, to the idea of selfishness and to its substantiality? If everything is transient, suffering and changeable, someone says, no, I don't think so, it would be possible. No, I don't think it would be possible to get a certain different way of life. You should find, you should find by yourself how to live. Generally speaking, if I may say something here,

[57:51]

I said the truth of life is to live. Or as Shakyamuni Buddha says, to live with no attachment. To live with no attachment is to stand up on the top of the stool, but you have to do something on the top of the stool. There is no different way of standing on the top of the stool. This is the substance of Dharma, what Shakyamuni Buddha says. Then, the Buddha is not something, some conception, like God, like the Almighty, like the Absolute, apart from your daily life.

[59:08]

That's why Buddha is the person who sees into the truth of life. Or to see into the truth of the world, based on transiency, suffering and egolessness. In other words, to see into the Dharma, the system. The substance of the Dharma is the discipline of transiency, suffering and egolessness. So you can find, you can figure out your own Buddha nature, Buddha, in your daily life.

[60:18]

So, briefly speaking, please make yourself, make your mind calm, always. But it doesn't mean, it doesn't mean you should ignore the experience, experience of anger, experience of pleasure or something like that. As long as you're a human being, I think your mind, your mind is starting to move a little bit, immediately. That's ok. But you have to know this, how much your mind is moved, how much your mind is moving. What? If you understand how much your mind is moved, it makes your mind stop, immediately.

[61:26]

It makes your mind understand, it makes you understand your mind, what your mind is. So please, make your mind calm and watch yourself. This is first important step, in order to put egolessness into practice, in daily life. This is Buddha. 15 minutes, it's all. You have a question? Perhaps how you go about it, before you stop anger,

[62:41]

when you're angry, when you're angry, when you're angry, and you're angry, and you're angry, and you're angry, you can go to the bathroom, or take your bath, and then, then you can stop. Before you fight, before you lift your hand up, and you're about to hit your other's head, you try to watch yourself calmly first. Then, you make every possible effort to understand what, whose this stick is. Okay? If you know clearly, this is mine, you should make every possible effort to explain.

[63:45]

Make others understand you. Okay? Do you understand? The process is important, the process is important. The important point is not the manner, not the result. Okay? Not the result. So important, not the result means, whether it is food, or whether it is mine or you. Okay, because it's also, it's also in the domain of the transit, anyway. Therefore, so far, I have used this stick, you know, for a couple of years, something like that. That's why I said, this is mine. But, strictly speaking, including me, including you, or including this,

[65:01]

this stick is in the domain of the transit. You see? So, logically speaking, for this, according to the truth of all sentient beings, it is not necessary to stick to a type. But, actually, actually, as long as it is mine, we have to take care of process. How to make others understand yourself or this stick. How important it is for you, for me, for me. How it is useful for me. How it is inevitable. Nevertheless, he doesn't understand, he doesn't yet understand how important.

[66:15]

You know, no help. Not too bad. No help. So, sometimes, if you want, please. But, it means, it doesn't mean to give up your life. Your life is very important. As long as your life is important, you have to take care of the process in life. Non-result. Non-result. You know, how important this stick, you know. You say, oh, I want this. But, actually, it doesn't make sense for you, even though you get it.

[67:26]

In a sense, it is of no use for your daily life. But, some delusions stick to this stick. Then, some delusions impel you to say, oh, this is mine. Then, there is some misunderstanding between two, you know. You and this stick, and between you and I. So, we have to make every possible effort to cross, to have cross relationships. As much as possible, there is no mistake, no misunderstanding between two. With this, we have to make every possible effort to explain how important it is for me, how important it is, how it is for me every time. For my business, for my business. And then, that, oh, yeah, that's right.

[68:32]

It is just, it is a spouse for your business. Okay. Nevertheless, you try to stick to this, okay, I will give it to you. This afternoon, one of my students asked some very difficult problems. You know, he got the gold. More? Gold? Copper? Copper? Copper. With some machine, you know.

[69:33]

But, unfortunately or fortunately, he is still alive. Like this. Then, he asked, he tried to ask some students, among him, what shall I do? Someone says, oh, don't, don't, don't kill him. Someone says, oh, you should give some stuff. Vegetable, or you should, the water, you should give water. Don't talk. Or, someone says, oh, I think they think that this girl is, they suffer, they feel pain. So, you should kill immediately. You should bury him in the ground. Then, he asked me, what shall I do? Well, it's too difficult.

[70:38]

What shall I do? Try to ask yourself, what should you do? What shall I do? But, maybe I can say, but. Well, you should kill him, immediately, right now. Like a Joshu Zen master, you should answer some, whether they can possess this Buddha nature or not. If you don't answer to this question, I will kill him. So, the monks didn't say, cut, quickly. Or, I can say, oh, let it go. Please, sir, let it go. Which is right? Which is right? But, circumstances is very important.

[71:46]

Condition is very important. In Tathagata, all students feel, all students are very thoughtful, very, to all sentient beings. This is great. This is great. So, if I say, oh, you should kill him, immediately, because he suffers. He feels pain so much. I can't see it. So, you should kill him. How do you feel? I think you feel, you feel uncomfortable. So, when I, important point is, I have to do something, when I to do something. But, when I do something, I think, considering myself, himself, all students, and circumstances,

[72:56]

then I have to, I have to judge something. It's pretty difficult. It's pretty difficult. But, I said, please, give her vegetable and water. Then, he said, thank you very much. But, unfortunately or fortunately, just before he tried to, he tried, he is about to give her water and vegetable. Impossible. I said, I don't have a special way of taking care of this girl. No. I don't say this is, my way is right. I don't say that. But, even though I said, I said, you should kill him, I don't, I don't mean it is right.

[73:59]

Or, I don't mean it is wrong. Even though I said, you should give her food and water. And, take care of it. I don't mean it is right, it is wrong. Okay, this is very important. But, I have to do something. Considering myself, himself, all student beings, and tough hearts, all circumstances, and all sentient beings, then, what to do? Now, result. Process is important. Then, beyond, beyond good and bad, I have to do something. Then, I said, I said, please, give her food and water. Going beyond good and bad.

[75:02]

I didn't say, I didn't say because it is good. I didn't say because it is bad. Do you understand? Then, what shall I do, after all? How do I feel? Well... That is, I, myself, is... You know, to allow altitude of 30%, which is always free. This free make me do something, anything. This free make me accept anything.

[76:11]

Going to hell, going to heaven. Either is okay. Both is alright. Then, someone says, oh, you shouldn't do that. But, you did. You should go to hell. Okay. I will go to the hell with God. The mind is 30% is completely free, which is already, always ready for doing something. Accept it. Anything. You criticize me, oh, you're a bad boy. Okay. You're a good boy. Okay. Nevertheless, nevertheless, I have, I stand up. I have to do something with incorrigible, immovable, good nature of intention, determination.

[77:19]

Determination. With eagerness, which means eagerness, eagernessness, not eagerness, eagernessness. That's all. As hard as adamant. This determination is very, you know, hard, very hard and very flexible. Very flexible and very hard. As hard as adamant. This is eagerness. In that same incident about the stick, you said that a person should save themselves. Life is impermanent.

[78:25]

One is impermanent and life is happiness. And I reacted that if they felt that, that would be fine. It isn't dangerous just to repeat words themselves in this situation. But because, can't they then become very mechanical and you don't really feel what's happening and it becomes like a pill? In other words, you don't really feel into the situation that you said, oh, all right, I won't fight because it's my future problems, my life is impermanent. Life is impermanent. That is impermanent? Yes. Oh. I mean, life is impermanent as mentioned before. So, not only you, but also others must know, must see into the truth that life is impermanent.

[79:34]

Okay? For this, you know, for this, you have to, life is impermanent, impermanent, as mentioned before, you know, it's pretty difficult. Anyway, you have to know this, or not only you, but others must know this. For this, you have to explain, explain what it is. What it is important for you, okay? For you. Impermanence is not to, impermanence is not to give up, give up. Or to give up, to ignore your life or others' life.

[80:41]

Impermanence is to take care of yourself and others. For this, in actual daily life, we have to make every possible effort to approach closely, as much as possible, because there are numerous conscious situations, different circumstances. You know? I am Catholic, you are Tom, something like that. You know, you are American, I am Japanese. A different way of thinking. You know, you are Christian, or I am Buddhist. You know, very different way of understanding. So for this, we have to explain what I am thinking, how important it is,

[81:47]

in order to understand, in order to see the truth as much as possible. For this, please be careful, please take care of process in life. Yes, what I was told about, what you said, that's true, but it would be dangerous just to repeat the words, as a formula, to say, well, life is impermanent, just as words. So that would become just a formula, and you wouldn't go through that problem, you would be in a situation where you would say, hmm, my teacher said, well, life is impermanent, and you don't really feel it, then it becomes like a pill, that's what I'm saying. Yes, I am repeating. So, it's not necessary to use the word impermanence, or suffering, something like that. Okay? So through your daily life, through your experience,

[82:49]

as much as possible, you should express what truth is. Thank you.

[83:08]

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