extracted from the pain, or from your daily life. That's completely opposite. For instance, if you think in this room, air exists. Air is filled, filled. In this room. But actually, the air doesn't exist in this room. This room exists in the air, within the air. This is real truth. But usually we think, oh, air exists in this room. So, to tell the truth, this building exists. This building exists within the big world of air, the air.

[01:00]

So pain exists within the big world. Pain doesn't exist within yourself. The pain exists within the big world. So usually, through practice, we try to find some truth. Within the pain, within the suffering, within the pleasure. I don't think so. As Roshi said, you should accept pain. This pain exists in the big world. We always look at the telescope.

[02:06]

Look at something through the telescope. Limited by you, but your visible power exists. Yeah, I can see the pain. You always look at it like this. Like this. I think this is your pain. But pain itself is not such a thing. Pain exists already, exists and already exists. Before you see, you can find the pain through the telescope. So pain exists, suffering exists, pleasure exists. Yesterday I told about Basho's height, Basho's pole.

[03:11]

Basho composed a very interesting poem. It's pretty difficult to translate it, but anyway I will translate it. For instance. Please correct my English. Playing, playing on the flower. Playing on the flower. On the flower. A fly horse. A fly horse was taking his life. Horse fly. Horse fly, that's opposite. A horse fly was taking his life.

[04:23]

By a sparrow, by a sparrow. Playing on the flower. A horse fly was taking his life. By a sparrow. It's another. Is that English? English? Does the sparrow take killing the horse fly? Yeah. This poem is entitled. Mono mina jitoku, as explained yesterday.

[05:45]

I hope you understand. Shall I explain again? I don't know. I don't know the suitable word to this Japanese. By just a couple of words. Suchness, seriousness. It's pretty difficult. As I explained yesterday, everything exists as it is. So, Vajra says, everything of itself settles, itself on the self, as it is.

[06:58]

This is mono mina jitoku. So, actually, it is not necessary to make rubbish remarks. We decided. Katagiri is just katagiri. Anyway, this poem is titled. Mono mina jitoku. The other one, the other poem is entitled, composed on my horse, a horseback, on my horseback. He said, at the side of road, the rose of Sharon was eaten by my horse.

[08:00]

At the side of road, the rose of Sharon. Do you know that flower? The rose of Sharon. I have never seen it before. The rose of Sharon was eaten by my horse. It's titled, composed on my horseback. It was composed, it is said, it was composed during his travels all over Japan. In order to enhance, enhance his, the spirit of his poem. You know, through this poem, the basho recognized that the horsefly, playing on the flower,

[09:26]

was killed by a sparrow. And, I think it is very interesting. The title is very interesting. Mono mina jitoku. Suchness. As it isness. This poem implies, as it isness. As it isness. In other words, the horsefly, a horsefly is, a horsefly in himself, is the self of himself. Of himself. Regardless, the idea whether you feel sadness, or pensiveness, or pleasure, or anything else.

[10:33]

A horse, even a horsefly, which was killed, killed by a sparrow. Is, himself, settles himself on the self. You know, nevertheless, through this, through this, the poem, you can, you can feel something. You can feel something, I don't know, what, how do you, how you feel. Anyway, through this poem, I think, I feel, I feel something like sympathy. Or compassion. Compassion. Or considerate. Considerate. But, even though Basho himself couldn't reach, couldn't reach the total existence of a horsefly.

[11:50]

And also, the total existence of the earth sparrow. You know, just look at it. Look at it. And he, he thinks something. He thinks something from this existence. Even the sparrow, the sparrow is sparrow, completely. A sparrow settles himself on the self, as he is. Even a horse, horsefly, settles himself on the self, as he is. This is big world. Big world. And then, there happens, there happens, happens to appear something, you know.

[12:53]

What is it? He can see a certain scene. A horsefly was killed by a sparrow. I think this sympathy is a little bit different, a different feeling from, from that what you feel, what you think usually in our daily life. Oh, poor boy. Something like that. Now, as mentioned before, or Roshi said, as Roshi said very often, you should accept the pain. That this pain, the same, the same is to be said of, of the, the, the life of a horsefly's life or a sparrow's life. A pain, a pain is not merely pain.

[13:57]

What you can, can, what you can see it through the telescope of your own. A pain is already, pain is already a part of your life. Because, in other words, a pain exists, you know. Within, within the you, within the you, that you settle yourself on the self as you are. This is your pain. This is your pain. But the, our mind impels you to try to look at the pain through the telescope of your own. That's it. Then, at that time, the moment when you look at the pain through the telescope of your own, you know, look at this.

[14:59]

You think, oh, I don't like pain, you know. I don't like pain. No more pain. Please. Please. Then you feel, I don't stay, I don't remain, continue in zazen, you know. Because, waste time. Just pain. No enlightenment. No delusion, just pain, you know. But this is your pain, you know. So, at that time, you can't accept it. But, you know, as long as you exist, you exist in the world of zazen practice, you know, in the world of zazen practice. You know, there are many things. A pain, or suffering, or bubbles.

[16:05]

Many bubbles. Bubbles of thought. Many bubbles. Oh, I love you, I love you, I hate you. Please pay back ten dollars. Thank you. Did you understand that Katagi's talk? I don't understand. Many thoughts, you know. You know, as long as you exist in the world of zazen practice, you know, a certain direction from here to here. This is now your world of zazen practice, you know. Then, the whole existence of this world, so-called zazen practice, is yours.

[17:12]

A part of your life, or your life itself. If so, you have to accept it, you know. You have to accept it. Because, you know, the bubbles of many thoughts, or pains, or sufferings, or pleasure, or hatred, are something like, you know, this movie, which you look at. Many beautiful scenes. Sometimes, you can see the beautiful scenes on movies, on screens. Wow, how beautiful. That's enlightenment. What you could experience, you know. Sometimes, you can look at a very terrible scene on the screen.

[18:18]

Wow, how awful my zazen is made, you know. Zazen is going on. Because pain occupies all zazen practice. All zazen practice. But, all of them, this is, whatever you can see, you can see. The pain, or suffering, or hatred, during the sitting meditation. The total existence of this space and time. In space and time, you know. Of space and time. Anyway, from here to there. This world, this world, is limited by this and there. From this to there. It's yours, completely, absolutely yours.

[19:23]

The old things, which are yours, exist, you know. Beyond, beyond some idea, oh, I don't like the pain, something like that. You know, like this poem, composed by Basho. Of course, Basho himself wanted to give sympathy to, you know, a horsefly. For a horsefly. And then he, in his heart, in his heart, I think he wanted to hate the sparrow. But whatever he thought, he cannot, he cannot reach them. He cannot reach them. Because the sparrow exists, sparrow exists, you know, as he is.

[20:32]

Sparrow settles himself on the self as he is. Where even Basho cannot reach. And also the horsefly, or sparrow, too. And then through this, through the existence of both, sparrow and horsefly, he recognized the existence of himself, you know. I think in the big world of horsefly or sparrows, I think there are many things. Sympathy, or sorrows, or sadness, or sufferings, pleasure, or desire, craving, or pain.

[21:34]

But they exist in the big world of sparrow's own or a horsefly's own. Then the Basho, Basho puts the title, puts the title to this poem, Mono Mina Jitoku, as erasedness. As erasedness. You know, the pain exists in the world as erasedness. Or suffering, too. Even a pine tree or even a mountain. And the other poems are at the side of the road. The road of Sharon was eaten by my horse.

[22:41]

He was on his horse, you know, to take a trip. And suddenly his horse began to eat the road of Sharon. Sharon tried to let the beautiful flower of his life for us, blue, in the hedgerows. But the horse ate it. What's the matter with you? Why don't you appreciate it, you know? Appreciate. Why don't you look at the road of Sharon with appreciation? It is not necessary to eat it. I think Basho thinks so, you know.

[23:47]

But his horse doesn't care. Doesn't care. So he ate it. Then Basho or poor Rose, you know, why don't you brooms the other place? Why don't you escape from here quickly, you know? But Rose doesn't care. The road of Sharon was just eaten by the horse. That's all. You know, there are many things. Sadness, or poor boy, or sympathy. But a rose exists as it is. A horse exists as he is. And then there exists sadness or sympathy which Basho wanted to give to them.

[25:01]

But they all exist in the big world. They don't exist in the small world where you can see through the telescope of your own. That's why Roshi said, you know, you should accept the pain. Pain is very valuable thing which exists. No. As a part of your life. Most of people try to escape from the pain or suffering or sadness. The moment when they can see them through the telescope of themselves, of their own.

[26:08]

Then they won't try to escape from their rail. That's all. But if you do that, you can never get to the destination. You can never understand. You can never understand as it is. You can never understand the true meaning of pain or suffering, pleasure. You know, the Shakyamuni Buddha told to one of his disciples as a parable.

[27:11]

One day Shakyamuni was attacked by the countries next to the Shakyamuni country. You know. Then the country next to, I think, Shaikok. Was ruined, was about to be ruined by the next country named Magadha. Then Shaka people asked Shakyamuni Buddha, please help me.

[28:20]

Please help us. Because we are about to kill all people, all of my friends. Attacked by the next country's people. Then Shaka people took the answer, yes. Then he went to his native town. And the dead trees without any leaves. Which was placed at the side of road. Where the soldiers of next countries would pass by it.

[29:22]

Then Shakyamuni Buddha just sit. Under the dead trees. Then the prince, the king. King found Shakyamuni Buddha sitting under the dead trees in summer. In a hot day. So the king, who was about to attack Shaka people. He said to the Shakyamuni Buddha, why is it you sit here? Particularly under the dead trees. You can't feel cool. Shaka said, I can feel cool so well. Because this tree grows near my native country.

[30:34]

That's why it feels so cool. That's why I sit here. Then the king felt something. Impressed by Shaka's statement. Then he returned to his country without attack. But the second time, he never gave up. He never gave up attacking the Shaka people. So the second time he tried. Then Shaka people tried to ask, help me. Shakyamuni Buddha didn't take the answer yes. He went to a certain place near to his native country.

[31:43]

Native town. And just kept standing up on the road. And looked at the tragic scene. Tragic scene that all men and women, even children, were killed by the soldiers. With great sympathy. Then the Shakyamuni Buddha told one of his disciples. One day there was a man who was about to fish. To catch the fish. Who went to the fishing. Went to some place fishing.

[32:47]

Then he was about to fish. Fishing. Below the water, two fish discussed about this man. About the human being. How terrible human being are. Why is it they have to catch us? There is no reason why. Why? Why is it the human being catch us? Some other day we want. We want to attack human being. To kill all human being. Below the water, the two fish discussed about.

[33:56]

About it with each other. Above the water, the man existed and concentrated on fishing. Next to him, there was a little boy. Who was delighted in looking at fishing. He was very curious. What kind of fish. He caught. He would catch. He was always looking at the water surface. Fish pole. How long? How big?

[35:00]

He would catch the fish. How big can fish? He would catch. And Shakyamuni Buddha says. This little boy was me. I was always delighted in looking at fishing. This man is the king. Who is about to attack the Shakyamuni people. One day, one of their master said. At that time, if Shakyamuni Buddha was existing. He was excited excessively. And helped Shakyamuni people.

[36:03]

To protect from their life. From the attack. Buddhism doesn't exist. Up to now. Unfortunately, Shakyamuni Buddha wasn't excited at that time. And looking at a terrible scene. That many people were about to kill. I think this story has very profound meaning. Anyway, we have to understand. The sufferings, pains.

[37:09]

Or pleasures. Based on the emptiness. Based on the emptiness. Based on the big world. World. Regarded as a part of our lives. You know, the answer. You can't understand what the truth is. What emptiness is. Through the scene. Which our horse flies was killed by. You know, a sparrow. But nobody, nobody can reach.

[38:11]

Sparrow's life. Or our horse's life. Our horse flies' life. We cannot help. There is nothing but just looking at. And understand something. Understand something profound and changeless and vital. It's pretty difficult to explain it. Anyway. Through this, through the poems. The Bajau understand what the truth is. At that time, maybe Bajau felt.

[39:19]

Just wow. This wow. Or this wow. You know, the original Japanese word. This term was employed. To describe something. A profound, changeless, vital. Wow. That's all. In Japanese, ah. Ah. One of famous scholars in ancient time of Japan. Named Motori Norinaga. Explains this word, ah. The ah or wow. Implies the truth. Universe.

[40:22]

You know, the pensiveness. Or transience. Or sadness. Not sadness. In Japanese, ah. I forgot the word. Japanese word. Anyway. This ah, wow. The source of the word wow. Is traced. To meaning of the sadness. Or sympathy. Or pensiveness. Or transience. Which are common. Which are common to all human beings. And to all sentient beings.

[41:24]

All things. Pensiveness. Sadness. Sympathy. Or. A sense of. Transiency. In other words. If you use. The Buddhist technical term. It is emptiness. Ah. So. I think this is truth. So you have to. He wanted to tell us. You try to understand. The truth. What is common to all sentient beings. And also what all sentient beings. Must take into account. You must feel this. To be common to all human beings.

[42:33]

All sentient beings. All things. Through the word. Through the term. Wow. You should understand. You should understand. What transience is. I think very interesting. You know. For instance. Yesterday I said. The flower blooms. Spring comes. You know. The flower is flower. Flower try to let. The beautiful flower of his life. Blooms. The spring. Try to let. The beautiful flower of his life. Blooms. And then. At that time. Something transmission. Between two. You know. At that time.

[43:36]

There exist. Beautiful scene. You know. As a spring. As a beautiful flower. Then you. When you see it. Wow. That's it. Wow. That's it. This wow. You know. Implies. They. Implies something. To describes. The profound. Changes. And vital. And vivid. Don't you think so? When you see. Real true. Real. Beauty. Of flower. Of spring. Of nature. You have no word. You have. You can't explain. Any word. In any word. Just wow.

[44:36]

Just wow. Wow. I think this is very important. You know. So through the pain. Through the suffering. Through the. Enjoyment. Through the. Joyfulness. Through the. Sufferings. You must. Look at something. You know. Which is common. Which is common to. All sentient being. Not to. Not only to you. But also. To all sentient being. To all human beings. Not only. Oriental people. To. Western people. Too. We have to. We have to catch something from this. From pain. From your. From your suffering. As long as you exist. In the world of.

[45:38]

Zazen practice. By acceptance of pain. You should. You should understand something. To describe. Profound. Changeless. Vital. Vivid. This is very important. So sometimes through the pain. Wow. How wonderful pain is. I think nobody thinks so. But sometimes you think so. How wonderful pain is. How terrible pain is. Sometimes. Whatever it is. You don't matter. You don't care. By the acceptance of. The pain. You should know. You should know something. Deeply. This is. That time. This is.

[46:44]

We may say. You understand. As it is. Or. You can recognize. Something which. Everything. Itself. Settles. Itself. And the self. As it is. So for this. How can I find it? For this. Dogen then says. When you. When you are. In. Right practice. The sound of. Sound of. Body. Sound of. Color. The sound. And sound. Color of body. Are willing to. Take the trouble to.

[47:48]

Reveal. The Buddha's teaching. Buddha's teaching. If you. If your body and mind. Not take the trouble to. Reveal. Yourself. Who settles yourself on the self as you are. All sound of mountains. All colors of the mountain. Are delighted. In. Taking the trouble to display. To reveal. The. As it isness. Of their own. So.

[48:48]

You know. In the. In. Right practice. Right practice is question. They are very important point. In order to understand. How can we. How we can. Contact with. Truth. As it isness. As it isness. You yourself. Must display. Yourself as you are. The mountain. Themself. Mountain. Herself. Display reveals. Himself. Herself. On the self. As she is. That time. You can. Understand. Something. Describe. To describe. Profound. Changes. Vivid. Vital. But.

[49:54]

There is still something. As a question. What it is. What it is. This is. Now and here. How to. How to. Accept. Now. And here. This is always question. This is always. Left. Behind you. What. How to accept. How to confront. Now. And here. This is always questions. Ah. Nobody can reach it. Like Basho. Ah. Basho cannot reach the. A horse fly's life. Cannot reach the.

[50:55]

The his horse. Life. Always question. How to accept. How to accept. Now. And here. Time and space. Of. A horse life. Horse flies. A rose. The rose of Sharon. And his horse life. Ah. Then. The. Basho said. When you can see. Something with. A calmness mind. Calmness mind. You can recognize. Something. Everything. That. Settles itself. On the self. As it is. So calmness mind. With calmness mind. Is very important. So if you feel pain.

[51:57]

Through the. Practice Zazen. You have to see. You know. With calmness mind. With calmness mind. To see something. With calmness mind. Is. To see something. Beyond. Advantages. Or. In. Un. In. Advantages. Disadvantages. Ah. You can. You can see. To see something. With. Calmness mind. Is. To see something. Ah. To see something. No. To. Get. Taste of something. Through. The. Corrective. Ah. Corrective. Concrete. No. Concrete. Aspect. Of. All sentient beings. Ah. Which. Are. Open. Under. Your. Nose. Under. Your. Nose. So.

[53:00]

Don't. Look. At. The. Pain. Through. The. Telescope. Of. Your. Own. You. Should. And. You. Should. See. The. Pain. Through. The. Pain. Through. The. Pain. You. Must. See. The. Pain. With. Common. Mind. Is. To. Get. Taste. Of. The. Pain. Through. The. Pain. Which. Which. Is. Revealed. As. One. Of. Aspect. Ah. One. Of. Concrete. Of. Concrete. Phases. Of. Pain's. Life. Pain's. Life. Ah. So. This. To. See. Something. With. Common. Mind. Is. To. Get. Taste. Of. It. Ah. Beyond. Beyond. Advantageous.

[54:01]

Disadvantageous. Ah. This is. Very important. So. Ah. That's why. Ah. Roshi said. Always. You should accept. Pain. Zazen. This is very good. Practice. Even though you don't. Like. You don't like it. You should accept. You should accept. You should accept this. You know. You can. Get. Taste. Of. The. Pain. Through. The. Pain. Through. The. Pain. Ah. Which is. Which is. Displayed. Which is. Displayed. As. Concrete. Way. Of. Pain's. Life. Ah. This is. Very important. Okay.

[55:03]

Iqāl wa quwwākum

[55:11]

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