based on the principle of transiency, the principle of rising on the ground of conditions. In other words, if everything is characteristic of a change, the nature of the changing. How should we live? How should we live in this world? This is the viewpoint of life. In the Sutra of Agama There is a story which Shakyamuni Buddha discussed with his disciples.

[01:28]

One day, as Shakyamuni Buddha stayed in Ayodhya, Ayodhya, Ayodhya, up to upper Ganga river in Kosala. He stood and stared at the river, the Ganga River, which was flowing in a rushing stream with its disciples. Shakyamuni Buddha said to the disciple, uh, look, my good friends, the Ganga river is flowing in a big swirl, swirl.

[02:52]

Man also is just like this. Just like this. When Shakyamuni Buddha wanted to describe some aspect of his discipline, he always, first of all, plotted some examples. which exists, which makes and which made appeal along Shakyamuni Buddha or the disciples. So at that time you can't, now let's imagine what the situation, what was situation along Shakyamuni Buddha and disciples. Shakyamuni Buddha just stood and looked at the Ganga river which was flowing in running stream. And then she thought of this parable.

[04:06]

What do you think about this Gandharva which was growing in rushing stream? Then Shakyamuni Buddha says, look, my girlfriend, The Ganga river is flowing irrationally and rushing in a big swirl, big swirl, like this. Man also is just like that. I think the disciple immediately understood what Shakyamuni Buddha wanted to tell them.

[05:11]

Because this was a very usual way of explanation of his disciple, of his teaching. And Shakyamuni Buddha said, those who possess their eyes should see into the river. as it is.

[06:11]

They will realize from the motion of the stream that there is nothing insisted on the presence of its possession of its substantiality and of the attachment to it. Shakyamuni Buddha wanted to show what human life is like, porting the vivid living example which happens around the Shakyamuni Buddha, around his disciples. So look at the river, look at this river, which was flowing in the big swamp, big swamp.

[07:27]

Judging from this story, what do you think about The swirl, swirl, big swirl, which makes, which makes appearance suddenly, and will make, and will keep it, and will keep going on for a while, showing a big swirl, Right in the middle of the Russian street. I think even the swar doesn't remain the same

[08:35]

same position, same situation, even for a moment. Because Everness World makes appearance in front of the Sakyamuni Buddha, in front of his disciples, on the ground of conditions, according to the laws of Transiency, which means everything is changing, moment after moment. That's why Shakyamuni Buddha said, those who have, those who have their opening eyes, opening eyes, opening eyes, must first of all see into the situation of the liver, situation of the swath,

[10:02]

and their attendant circumstances, including bank, including nation, including the situation of Shakyamuni Buddha, including the situation of his disciples, and also grass and trees and suns and stars, mountains and rivers, anything else. Because it is really impossible, it is really impossible that a single condition exists alone. For instance, a swirl, a swirl, only a swirl doesn't exist alone by itself. There are lots of numbers

[11:07]

and measurable amount of conditions. People who look, people who are looking at the swan and the sky, maybe at that time it's rain falls, maybe. Maybe the sky is completely clear. Maybe so. It depends on, it's up to your imagination. There are lots of conditions. There are lots of conditions. It is very impossible that just only a single condition exists alone. For instance, it is very impossible that only a single man named Katagiri exists alone, wherever I may go.

[12:19]

I may be in Papua, I may be in San Francisco, I may be in the deep of the mountains. in order to attain enlightenment. It's impossible. Because there are lots of conditions which, which are supporting, which are supporting myself, consciously or unconsciously. Trees, rivers, human essence of water, The sun shining, the skies, birds singing, countless, countless number of conditions around myself wherever I may go. This is truth, the state of truth as everything is.

[13:24]

Then Shakyamuni Buddha says, first of all, those, if you have opening eyes, if you have opening eyes, try to see into this river, the situation of this river, the presence of this river Ganga river. And then you should get free from all. Nothing, nothing insist on. Nothing insisted on possession. No, no, on the presence of its possession. Do you understand? Do you understand? No? You understand? Even though you can see the swath, swath in the river.

[14:33]

But you may say it is a swa. But strictly speaking, there is nothing which you can insist on. Putting the name, putting the name on it, saying swa. Because every swa is always going on, changing. But our intellectual sense, our mind just pick up a swirl which doesn't exist permanently. Permanently. So in other words, there is nothing to attach to the swirl, saying this is swirl. This is what I want to tell, and this is what Sakyamuni Buddha want to say.

[15:44]

There is nothing insisted on. It's possession, the possession of its own, of its own. Even though I am, my name is Katagi, but it is convenient, it is convenient for me to call that people, for me people call me Katagi. If I don't have a name, everybody confused who is Katagi. How can you? How can I call you? Everybody confused. That's why temporarily I need a name anyway. But name, which is called Katagi, is not real Real person, real person, real nature of this man. The real nature of this man is something more than the name.

[16:54]

It is maybe true nature of Katagiri. The true nature of Katagiri doesn't have a special fixed idea, which is called Katagiri, which is liable to enable man to be tossed away, you know, by it's name, conception. All conditions. Japanese, Zen priest, all Tathagata in Tathagata, in Zen center. Oh, he is an assistant of Suzuki. Yes.

[17:59]

Then I am think of, I am assistant of teacher of Suzuki. Yes. a little bit moving towards death. Wherever you call me, a system teacher or just teacher, in Zen center or Zen priest, true nature of this man, this guy, exists, exists with exists. rising toward the sky with divinity. This is the nature, true nature of this God. But the moment you call me, my mind is swaying and moves, starts to move this way. Teacher, sensei, my mind is starting to move strong.

[19:05]

Forward. Sometimes you call me recently, Katahiri Roshi. Oh, who is Katahiri Roshi? My mind starts to move backward. Who is Katahiri Roshi? Always, you know, moving toward, to the right, to the left. Forward and backward. Because everything exists. Everything is based on the number of conflicts, number of conditions. Katagiri, teacher, assistant teacher, roshi, a sensei, very confused, complicated. Japanese. There is nothing to be insisted on the position of its own, of its substantiality.

[20:34]

So even though, even though you call the Ganga river, even though you call the swirl, the swirl itself doesn't have a certain substantiality. Strictly speaking, the swirl itself, in itself, is completely free from whatever kind of name is put on it. Swa, a small swa or big swa. End of the attachment to it. If so, there is nothing to attach to it. How can you call? How can you call this swa? This is zen koan, looks like a zen koan.

[21:40]

How do you call? How do you call this swa? You say, someone says, someone says, this is swa. Someone says, oh, it is not swa. Which is what? Both are wrong. Both are Both is not right. There is nothing to put a certain ideas on it. Because everything is moving away. Ah... Then now, if so, if there is nothing to attach, to see it, to hold it, how can we live in our daily life?

[22:59]

Then Shakyamuni Buddha Try to analyze the practical aspect of human life. It is a principle of five standards. Five standards. Five aggregations. Aggregations? Five... Cumulation. C-U-M-U-L-A-T-I-O-N. Cumulation. 5 to 5 cumulations or substances aggregates.

[24:07]

That is the components of an intelligent being, especially a human being. The one is rūpa in Sanskrit is form or figure. The second is vedāna, which means feeling. or sensation. Third, Sannyā, consciousness or perceptions. Fourth, Sankhāra, which means preparation or

[25:07]

purposive and aspiring state of mind. This is sankara. Fifth is vinyana, which means cognition. Cognition or life force. So, the components of human being is divided into two kinds, categories, according to these five standards. One is a physical aspect of human life, human being.

[26:11]

It is called rupa, form, physical, material aspect. The last four, four standards, feelings, perceptions, preparations for cognition or life force represented in the explanation of the they represent, describe, is describe the mental aspect, the spiritual aspect of human being or function of human mind.

[27:27]

The Vidana is feelings and sensations. Sannyā is consciousness and perceptions. The moment when you see an object, your mind immediately starts to work. It is, it is The stage, first stage of function of mind, which is called Vidana, feelings or sensations. To accept. To accept. The moment when you accept, your mind starts to work. This is Vidana, feelings or perceptions. Feelings or sensations.

[28:31]

Then, The moment when your mind starts working there is a functioning of the mind which is called consciousness in the forms of the consciousness. There is some work, there is a function, there is something functioning in which is called the consciousness or perceptions. And then, the fourth is sankara, or preperation, which means pervasive and aspiring state of mind. You know, the... the perception, the functioning of the... the perception of the... the perception... ...enable the human mind to encourage, to inspire, to inspire, to act toward object, toward object.

[29:58]

This is the basis, the first basis of function of the mind, the action, the human action, dīt. And this is sankāra. In Japanese we call it gyō. Gyō is the literal meaning is action, dīt. But this dīt is the very foundation, the fundamental essence, fundamental essence of the function of human mind. That's why the, the, as the translation says, it is, this action is a sort of preperation for a purposive and aspiring state of mind. Then next is jnana, that is, a mind.

[30:59]

There is something which is called mind coming into being. This is life force or cognition. Jnana is cognition or life force. They, the fundamental essence of mind. Human life. And also, Shakyamuni Buddha says, in order to explain those five aggregations, cumulative, cumulative, uh, splay of water.

[32:07]

Cumulative splay of water. Do you understand? Do you understand? Cumulative splay of water. So, if you fall in the well or whatever it is, human beings, or insects, or rats, or skunks, or hounds, or lizards, whatever they are. Form is consisting on numbers, the accumulative, cumulative, cumulative, a stray of water. A sort of atom, a sort of atom, tiny, tiny things which you can see, which you cannot see.

[33:23]

And also, there goes a number of, a number of a cumulative spray of water is easy to disappear immediately right after making appearance quickly. Appearing and disappearing. This is the nature of the spray of water. So far, everything materialistic aspect of the whole thing is like a cumulative play of water. Feelings or sensations are like a form or bubble. Bubble.

[34:23]

Bubble. Bubble. This is sensation. or feelings. I think you have experienced how strong your emotional feeling is easily coming out the moment when you see a man you hate or you love. Anyway, very thick. Feelings and sensations are like fog and bubble. The perception or consciousness are like the air waving with heat.

[35:28]

It's very good A powerful example. The perceptions or consciousness are like the air-waving. The air-waving with heat. Do you know that? Do you know that? The air-waving with heat. It's pretty difficult and it's really impossible to catch it. You're holding in your mind, this is my perceptions, this is my consciousness. Because it looks like, it looks like air waving with heat. Preparation or a purposive and aspiring state of mind

[36:31]

are like a banana plant. Banana plant. Do you know the banana? I think everybody knows so well what banana tree is. The... I think the... you will be unable to figure out the hard portion of the banana trunk. Even though you keep peeling off the bark of the banana tree, banana trunk, You never figure out the hard portion of the trunk.

[37:38]

That's why Shakyamuni Buddha said, the preparation and the purposive and aspiring to the state of mind, in other words, this is like will. Plain speaking, it is will. It is human will. You understand? Will. The will is like a banana plant. Even though you peel, you keep peeling off forever the bark of the banana trunk, the trunk of the bark of the human will. You never feel out the hard portion. This is my will. It's impossible. The cognition or life force is like, it is pretty difficult, the elusive appearance, elusive appearance.

[38:56]

Life force, the cognition are like Phantasmic affairs, did you understand? Phantasmic affairs. It was Ruthie, Ruthie McKeon. Looks like, like, looks like something in fantasy, you know? Fantastic, just imaginations, which you cannot You cannot see it, you cannot hold it. It said, it said, Aritbandhu. Aritbandhu, which means the 10th month of the sun.

[39:57]

Or the epithet of the tribe of which Buddha was born. So, Aditya Bandhu, King's Man of the Sun, which means Shakyamuni Buddha. Form is like a cumulative spray of water. Feelings and sensations are like foam or bubbles. Perception and consciousness are like the air waving with heat. Human will is like a banana plant.

[41:00]

Condition or life force are like elusive appearance said Shakyamuni Buddha. So, from this, in this respect, physically and spiritually, you can realize that There is completely nothing to hold, nothing to touch with a certain conception or with a central idea.

[42:09]

This is the analysis of human life. mentioned by Shakyamuni Buddha. If so, according to this principle of five standards, aggregations, how can we live in this world? There is some conversation between Shakyamuni Buddha and Sona, who is one of Shakyamuni Buddha's disciples. Buddha asked to Sona, one of his disciples, Sona, what do you think of the form, of the form? The nature of permanence or impermanence,

[43:10]

What do you think of the form, the nature of permanence or impermanence? Sona says, the great Ananda one, of course it is of impermanence. Buddha says, if it is impermanence, How do you feel from it, from the form? Suffering or freedom? The suffering in this case, using the modern word, I think, is something what you, something what you feel, are pleasurable, unpleasurable, uncomfortable.

[44:19]

This is suffering, suffering. So Shakyamuni Buddha says, if you say it is of impermanence, everything is impermanent. If everything is impermanent, How do you feel? How do you feel from everything, all beings? Suffering or peace? Anyway, he wanted to ask if If all beings which are permanent or impermanent, which means unpleasurable or pleasurable, comfortable or uncomfortable, this is

[45:47]

which Shakyamuni Buddha wanted to ask to Sona. The first, the Shakyamuni Buddha asked Sona, what do you feel that all things which exist, you feel it permanent or you feel impermanent? Sona says, of course, They are all impermanence. If so, Shakyamuni Buddha asked, how do you feel? From those, from all beings, suffering or peace? The Sona says, the great Ananda one, impermanence makes me undergo suffering.

[46:49]

Suffering. I think you understand so well why Sona answered to the Shakyamuni Buddha's questions in that way. Of course, the Great Ananda one impermanence makes me suffer, makes me uncomfortable. Why? Do you know why? I hope you will understand so well. No one feels I believe no one believes, no one, I believe no one feels comfortable facing on the changing of the human body and the growth of

[48:14]

The heat, the crepitude are with every year. You can feel comfortable and try to see yourself. reflecting in the mirror. I think I got lots of wrinkles around my eyes. I think since 27 years of my age, lots of wrinkles around my eyes. The moment when I see myself in the fact, you know, in the mirror, wow, that's incredible.

[49:20]

But the length of my face, I feel, oh, how old I am. When one of my brothers was 27 years old, at that time I thought, Hey, my brother was so old, old guy. But I am now more than 27 years old. Anyway, try to see yourself reflected in the mirror. Try to see your reflection in the mirror. How do you feel? you feel comfortable or uncomfortable.

[50:26]

And Buddha said, if everything is transient, suffering, and changeable. Would it be possible for you to entertain the ideas of attachment to an object which belongs to you and hold to it? to ego, to selfishness, and to its subconscious. If everything is transient, the suffering is unchangeable, would it be possible for you

[51:36]

to attach, anyway, to attach an object what belongs to your own and hold it to your, to the selfishness, to your own selfishness and to its, to your substantiality. In other words, what the Shakyamuni Buddha wanted to ask Sona, if you attach, if you attach to something saying this is mine, according to, in terms of a selfish idea, putting a certain substance on it, which is called diseased mind, and hold it like this.

[52:53]

It would be funny for you to touch the object, an object, and your selfishness or its substance side. Because everything is transient, changeable, softened. This is truth. This is the nature of all beings as they are. This is truth. What you feel uncomfortable, flow on your physical situation or your mental situation. It is truth.

[54:06]

It is the nature of your physical situation or mental situation as they are. If you feel uncomfortable, even though what you feel comfortable is not a pessimistic idea. It's not a certain idea what you must get rid of it. Because the feeling, uncomfortable feeling or uneasy feelings or the feelings of, feelings of uneasiness or uncomfortableness. Implies completely the nature of all beings as they are. For instance, if I see my reflection in the mirror, and I figure out the number of conscious wrinkles on my face, oh my goodness, I don't like this my face, but I can't.

[55:28]

I put the emphasis, I put some idea on my face I don't like, or hatred, is already something wrong. The wrinkle, even though there are lots of conscious wrinkles on my face, this is the nature of my face, physical face as it is. This is true. This is not, this is not the moral of a certain idea which I have to keep away from it. But this is true, a moral truth. Then, what shall I do? That's all. Wow!

[56:28]

Countless, you know, countless number of wrinkles on my face. Oh, this is my favorite. How wonderful. I don't think how wonderful it is, but even though, whatever I say, how wonderful it is, how miserable it is, that's okay. Strictly speaking, all I have to do is just to feel it. Just to see my reflection in the mirror. Having my face written all over with numbers of wrinkles. That's all. So I mention always All you have to do is just to accept, just to accept right now, right here, that's all.

[57:42]

With the development of The Burifu in history, in its history, from India through China to Japan, lots of different buildings and different schools has been organized. which have insisted on, no, which each school has insisted on different principles. But totally speaking, I think there are two types of,

[58:54]

a principle of Buddhist schools. One is based on the idea which human being is inherent in the nature of sinfulness. According to a sin school, The other one is the idea, the principle, which put emphasis on the Buddha nature, which human being is inherent in. Like the Nirvana Sutra or Lotus Sutra emphasize, animate beings or inanimate beings, all sentient beings exist in the

[60:23]

In the vast expanse of Buddha's world, this is the principle of nirvana and rota-sutra which they want emphasized. But Shakyamuni Buddha didn't attach to one-sided ideals. The nature of human being who is inherent of the nature of sinfulness, or who is inherent in the nature of Buddha nature,

[61:31]

He never attached to both. He emphasizes the human being or all sentient beings who are inherent in the nature of transiency. Transiency. A change. A condition. rising on the ground of conditions. Ah... First of all, you, Shakyamuni Buddha, wanted us to see into that true aspect of all sentient beings, which is inherent in the trinity.

[63:01]

Because, strictly speaking, man, There is no escape from the essence of easiness and uneasiness. Because He exists, He is inherent in the nature of transience. First of all, the Shakyamuni Buddha wanted us to see into this point. So during Zazen, even though you see lots of things, lots of imagination, and you think I am right, my Zazen is right, my Zazen is not right. But through Zazen, sometimes you feel my life is completely positive.

[64:09]

Or sometimes you think, oh my life is not positive. What would you call it? Negative, yes. Oh my, my life is completely negative. What shall I do? The question what shall I do is to imply that you try to escape, you know, the matter. the matter of the introspection, introspection saying, my life is positive, my life is negative, you know. Before you say, why don't you accept? Why don't you accept? Why don't you stand? Why don't you rise? Why don't you rise toward the sky with your body and mind? If you want to live in comfortableness or in rest, the question makes you always move, start to move.

[65:27]

What should I do? When my life is completely positive, my life is negative. Start to move. It makes you start to move. In other words, it looks like a house is moving, you know, right to the left. How can you live in peace or in rest, in comfort? Nobody can live there. It looks like you always experience A big earthquake, shock of the earthquake. Right to the left. The moment when you see something. Good or bad. So in the domain of the, in the domain of the transcendent world,

[66:37]

There is no better way. There is no better way to just accept even the good, even the bad, than to live at your home, in your house, being comfortably, being comfortably, comfortably resting with dignity, with respect. If you worry you are moving, why you are, your house is moving, how can you pay respect to your house? Where human, where you are, where it is possible to live inside. With dignity, with respect. It's impossible. Of course there are lots of things inside, lots of furniture.

[67:46]

Chairs, Japanese instrument, or Japanese furniture, which is called katagi, which is called crooked notes, or lots of wrinkles on my face. Many number of furniture in the house. That's all right. Those are very precious. materials which are set forth, which set forth your whole life to advance, advantage. Do you understand this? In other words, whatever they are, those all, they all are very precious jewels. Even the good, even the bad.

[68:51]

But set forth your life to advance. To advance, to advantage. To advance. Yes, to advance. No, no, to advantage. Advantage. Advantage, yes. So if so, you have to arrange lots of furniture inside in order to make you feel comfortable at any cost under certain conditions. If you're poor, if you are poor, you can't buy a luxury gorgeous gorgeous of furniture, bench, or carpet, or blanket, you can't.

[69:58]

With your means, with your means, you have to live your life, making your, arranging your furniture, furniture, wrinkles, crooked nose, whatever they are, it's okay. That's why Shakyamuni Buddha said, would it be possible to attach an object to your own selfishness or to its sunshine? There is nothing to escape, to hate.

[71:03]

You should accept. You should accept pain and pleasure, unpleasant or pleasant. So, that's why Shakyamuni Buddha says life is suffering. Life is suffering is life is to feel life is unpleasant. Of course, it is true. It is not the matter of a subject which you hate. This is true. Life is uneasy. It's true. So, in the rightening domain of middle of the uneasiness, unpleasant, uncomfortableness, we have to rise towards the sky, like a mountain, with stability, with respect. If you do practice in that way, You can feel comfortable through uncomfortable beings with respect.

[72:13]

This is Buddhist practice.

[72:20]

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