Transiency, the nature of transiency, that's my business, the nature of transiency, this is two points, two crucial points. One is, it lies in the element of uncontinuity. Uncontinuity, uncontinuity, uncontinuity.

[01:23]

Hmm. Uh-uh. Uh... Motoko wa... Hmm. Uh... The... No purpose anyway. No purpose. No purpose. Uncontinuity and no purpose. Uh... The other one is the nature of transcendence which lies in uh... the... the... the essence of... the...

[02:26]

uh... the boundless expanse of its own. Uh... Those two is very crucial point. So one is uh... One nature of transcendence lets everything separate from each other in cruciality. Cruciality? Cruelty. No, no, no. Cruel. Hmm? Cru... Cru... Cruel. Cruelty. In cruelty. Uh...

[03:27]

The other one means that uh... Everything... The... No. The other point is there is a definite possibility for everyone to live together in peace only in transiency. In transiency. Which is the truth. Which is truth. From this point I am transient. You are transient. Uh... Buddha is transient. Dogen is transient. Completely everything is transient.

[04:29]

So from this point the transiency occurs all over the world. All over the world. Wherever you may go transiency will follow you. Follow you. But usually most people they understand transiency the nature of transiency which is sort of sort of the principle of nihilism. Something like that. The other day I mentioned

[05:33]

about the movement to one of Japanese girls. In Japanese. About just a little bit the little bit about the transiency just a little bit. According to Dogen's point Dogen then mentioned in his Shobo Genzo most people most people cannot acquire the way-seeking mind the way-seeking mind or the way-seeking mind I'm sorry

[06:36]

religious awareness the way-seeking mind unless understanding unless understanding deeply a day which lies in the in six billion four hundred four hundred million ninety-nine thousand one hundred and eighty moments She said oh I don't like that She was very surprised at this point because she has never heard before

[07:38]

but she doesn't like she didn't like then I said how come? She said well the moment when I the moment when I listened to your talk look at what carefully what carefully the six billion six billion four hundred million ninety-nine thousand one hundred and eighty moments of a day you know I was I start I start to have a headache making a noise squeaking like this I think so but

[08:45]

she look at the moment as a conception six billion four hundred and million ninety-nine thousand one hundred and eighty moments look at that try to look at this point moment it make you it make you noisy noisy squeaking it make your head squeak this is true but it is not conception you know it is not idea it is real true it is real let's imagine when you

[09:48]

when you confront with some event which happens in a moment how are you supposed to confront face it it is pretty difficult it is very difficult to face such a sudden event you say yes I will yes I will face it with tranquility I cannot believe you because this event which happens in a moment compare you to take compare you to to take away in unexpected direction beyond

[10:54]

beyond your ideas your intuitive sense the monastery 20 maybe 20 years ago when it was AH monastery I had very big shock of earthquake you know the what happened suddenly suddenly at 5 o'clock or so 5.30 or so when we when we was performing Sampatchi ceremony after Sampatchi ceremony

[11:56]

the all monks and roses were about to go out of the zendo to go up to the the other building which Dogen Zenji is enshrined in order to perform his memorial service the moment when they tried to take one step you know the zendo big earthquake came people were surprised then those monks and roses immediately run away let's imagine

[12:57]

the structure of the Zen monastery here is zendo here is big kitchen and here is butsu-den buddha hall and here is the hallway which goes through kitchen to zendo then this is vacant lot vacant lot this is vacant lot and just only big trees cedar trees is sitting with calmness then zendo here the monks and roses they were about to take one step you know

[13:58]

from the zendo earthquake came you know all they all came out went out of the zendo to this tree under the tree because it is said it is said if you are if you are under the tree you would keep away from the danger which the breaking the breaking the ground leads you to fall down if you fall down you can't get out this is true maybe I think so because ground is always moving so you can't get out so every I think

[14:59]

everybody knew you know this point everybody run away to the big trees that time Roshi famous Roshi also run away to the big trees nobody noticed nobody noticed that there was candle fire in front of in front of the shrine the altar on the altar nobody noticed only just one Roshi came back to inside of the zendo and blew off and come out this Roshi was looked down to by the

[15:59]

all monks because his movement was very slow he has particular characters also he he was really crazy about doing zazen so all monks all monks looked down to him but only he only he did great Zen masters run away to the big tree and at that time he said isn't it all terrible earthquake ah ha ha ha ah ha ha ha at that time

[17:15]

I walked I walked here I walked whole way which going through kitchen to the zendo I walked when I was just in the middle of the whole way fortunately step strong step consisting of maybe 20 steps 20 more than 20 like this just the bottom of the step the little big big pond two big two big ponds both side of the the of the step then if you then if you if you pass

[18:15]

through this excuse me there is little little bridge between the pond if you pass through the bridge pass over the bridge and you will find the big gate very big gate old big gate then if you pass if you pass through under the big gate you will find several huge cedar tree very huge but so I walk here when I was just in the middle of the whole way I should I should I should run I should run away to the same place

[19:17]

where all monks run away you know because here is vacant big trees the moment when I noticed earthquake came I I thought what where is big tree then I thought the several big trees are the outside outside of the big gate you know then I came down immediately came down the step but I couldn't I couldn't move I couldn't I couldn't step I couldn't move you know because earthquake is very hard then I couldn't walk with my foot so I slipped I slipped with my bottle then passed through and passed under the big

[20:18]

gate and reached big trees this is all what I had to do at that time then one of the Roshi was walking always quietly he never he never he had never run he had never walk fast he always walk like this you know like a turtle then when he found monks running or walk fast making noise he always called monks don't run walk quietly

[21:19]

after the earthquake one of monks asked him what did you do? he said yes of course I run laughing one of my friends who was attendant attendant of council of AHAG was maybe 72 years old his room ah is mostly top of the hill and at that time he was at his room a friend of mine also was

[22:25]

attendant room then immediately he ran he rushed into the he rushed into his room and say earthquake he he start to start started to go out his room then attendant attendant this the attendant followed him but this the council of AHAG was very old monk old priest he cannot he cannot walk quickly or fast very slowly he walked very slowly without saying anything then attendant friend of mine also followed

[23:26]

there is no no choice there was no choice because that is what the attendant what he had to follow him whatever happens around him was the attendant duty responsibility he followed then he came to the hut hut is on the top of the hill he came to the hut and he said I don't want to go out I don't want to walk anymore I want to sit in front of in the middle of the hut on the square cushion in front of altar that time he was

[24:29]

very surprised at this news eh? wow so the moment when he heard his message he said excuse me sir I want to leave you immediately and there was one more event around the archbishop of Zen Eheji that time he was in the bathroom taking bath then attendant also rushed into the bathroom bath bathroom

[25:29]

then the attendant said earthquake earthquake but he the archbishop his eyes very hard to listen what's the matter keep quiet he said what's the matter keep quiet earthquake earthquake huh? he said and then earthquake just a minute I'm taking a bath hahaha this is beautiful

[26:32]

in a moment what happened when event happened in a moment you I hope you have understand what happened you you cannot control yourself at that time there is only one thing which control you what is it this is the capability of the experience of the practice ok hahaha this is true this is true you know only the capability of your experience of practice will control you even whoever you are young or old

[27:38]

this is very important that's why you need practice you need practice it's not necessary to expect the big shock of the earthquake but anyway not only the earthquake but also there are many things many have events which happened in a moment that time how to face this event this event is completely beyond your control your control in the domain of being beyond going beyond your control you can see yourself in your naked nature in your naked nature how much your practice

[28:42]

is made is made progress I think this is moment you know this is the moment this is moment in which every event everything happens suddenly beyond the human mind's control what do you call this moment what

[29:44]

make this moment appear maybe in maybe from the viewpoint of the physics of may may say that moment consists of you know the the what you call the elemental

[30:44]

partials particles elemental particles or from the viewpoint of a master of mathematics may be said he may say that a moment consists of the functions then they believe that they understand completely what moment is like with the development of

[31:45]

no thanks to the development of the scientific research for what the moment is they they they we have had the chance to go to the moon to produce the rocket to create the robot of human being a man but let's consider what what make what make moment appear it's pretty difficult to explain

[32:46]

what when the earthquake big earthquake happen can you have the least do you think the least some room to think what the moment is well moment consists of elemental elemental particles then I will run after understanding elemental particles it's too late before you think what the the moment is you have already

[33:47]

run if so what would you what would you explain about this moment do you think there is even the slightest room to insert your ideas into the into the moment into the nature of the moment into the nature of the transiency I don't think so because you have to accept you have to accept moment right now right here you can't control yourself you can't control event you can't control moment so

[34:54]

if so how can we explain about this moment Dogen Zenji in Shobo Gendo he said what is I think moment is moment is sort of rising arising maybe arising if you can if you can if you may say something about this the moment is rising sort of arising there is no completely no room to insert any kind of idea into it if there may be something something to explain we can say just rising arising then Dogen then says what is

[35:55]

arising what is arising in order to explain about this moment about transiency what is moment in order to explain one of six billions one of six billion four hundred millions ninety nine thousand one hundred and eighty moments what is arising he says arising is kiyanari it's pretty difficult to translate kiyanari the kiya is the Dogen used this word kiya kiya is arising ya is just affirmative strong affirmative usage affirmative

[36:55]

usage do you understand so kiyanari kiya so he put some word below the key arising which is which means strong affirmative affirmative usage so kiya is the dynamic grasp of understanding what moment is like not as conception if you if you try to understand a moment or a conception as the moment or the transiency as a conception maybe it is called maybe just the key or arising but Dogen used Dogen used

[37:57]

kiya kiyanari kiya this usage implies that Dogen grasps Dogen grasps dynamic dynamic what moment is like in other words how to face this moment you know how to face this moment when big earthquake happen you know beyond control beyond your control but there is something there is some way how to face whatever happens because you have to accept you have to accept without any reason then

[38:59]

yesterday I mentioned this is very important so but according to the usual sense what is what is the moment what is arising then as mentioned yesterday you try to study physics you know something like that but this arising the conception conception of the dynamic grasp of understanding what moment is is still is still evasive evasive where is

[40:00]

where is arising where is arising but you can imagine you can imagine yes arising is something like arising for instance who are you you know you ask me who are you I say yes I am Katagi the moment I say I say I am Katagi there is some room there is some choice what to do but when you ask me who are you I am exist I am I am here I am here that's all I can't explain

[41:04]

who I am who am I so strictly speaking if you ask me who are you who you are maybe I say well look at this that's all because this is very real this is very real Katagi is not the real you know but this Katagi is also important don't ignore the presence of Katagi you know this is important but strictly speaking important is this one so if you want to explain this real reality how can you use the vocabulary what kind of vocabulary can you use

[42:05]

just arising that's all you know just arising or if you want to use a vivid grasp of understanding yourself just a key key ya key ya the only arising the only arising but still this conception is still evasive you can't imagine what it is like but you cannot catch it then there is some question what make what make the only arise appear arising appear what make arising appear

[43:06]

Dogen says Dogen says what the time has come make the only arising appear the only the time only that that time has come control control the only arising but even though it is still evasive you don't understand clearly you know what it is the time has come yes I can understand but it's evasive it's still evasive the flower a flower goes a flower goes on his own way without

[44:08]

connecting with anything else the spring goes on his own way without connecting with anything else you saw the time what the time what that time has come appear by chance with no reason with no purpose this is point which you will have question then that time we explain the reality which the time has come regarded

[45:10]

as the conditions conditioned origination conditioned origination the conditioned origination is still the sort of technical ideas in technical terms you don't understand clearly correctly correctly correctly let's imagine the thing when the earthquake happened what is appearance or disappearance what is appearance or disappearance earthquake

[46:18]

appears or disappears if you if you if you allow if you allow earthquake to exist before you accept vividly earthquake I think you say earthquake appears or disappears but actually try to ask to yourself what is earthquake what is earthquake can you produce earthquake by yourself one of physics one of physicists

[47:19]

produced big shock of the earthquake I don't think so what is earthquake so before you allow the earthquake to exist at present you should keep in mind that there are many conditions what is necessary for the earthquake to come into being don't you think so and then the dead master or monks run away the dead monk

[48:22]

or dead master run away or who run away you say yes, the master run away run away this conception comes from the idea after you allow the monk or dead master to exist in front of you then you say yes, the master run away then after that after after you recognized dead master dead master's behavior behave whether it is good or bad you started to criticize hey it's not dead master because he ran away can you say that

[49:25]

I don't think so who takes responsibility for you know why the master why did all monks have to run have to have to run the only conditions earthquake you know earthquake his his function of consciousness what then run away many conditions exist around Zen masters or monks whoever they are many conditions then please watch this reality carefully what make them

[50:27]

run the monk or the master run or just the conditions run away which is what or just conditions appear or disappear or monks or the Zen master appear or disappear this is very important point in Buddhism there is completely no idea of substantial which everything is inherent in no substantial but according to our usual sense first our sense

[51:27]

want to allow something to exist and then you think your mind start to think well it is Zen master and then at that time you start your mind your usual sense start to judge he is good Zen master he is not so good Zen master and so on but actually do you think there is a definite substantial what Zen master or monks have I don't think so you know even though Zen master himself is proud even though Zen master is proud of himself

[52:28]

yes I am Zen master hey all people follow me the moment when earthquake happen he will leave you he will leave you leave you and run away excuse me sir I have to leave you immediately please stay there if you want this is true you know so from this point just a moment compel him compel him to do something to just a moment a moment a vivid moment you know vivid moment impel him to orient

[53:29]

himself in a certain direction beyond his control this is moment so from this point Zen master is moment transient I am transient young monk is transient young monk is moment there is completely no substantial around them you know even though he discourage himself how poor my practice is everything is completely equal the moment when earthquake happened another moment everything is same so from this point there is no substantial if so

[54:34]

just the conditions appear or disappear what is conditions according to the Buddhism condition is condition consists of five kinds five kinds of aggregation five scandals do you know that? five scandals the five scandals appear or disappear that's all let's imagine when earthquake happened immediately all conditions many conditions gather together around me around me around Zen master whoever they are you know around the Archbishop or around President Nixon everything is the same then at that time

[55:35]

the earthquake here you know big building which making terrible noise like this which is moving terribly you know let's imagine there are many conditions earthquake moving ground you know other people's other people's around other people [...] see no, excuse me some trees fall down fall down and also his consciousness start to work immediately because one of

[56:35]

one of five scandals the conceptions perceive perceive the function of perceive perception perception impel him impel him to receive you know this condition earthquake people around or tree fell down fall down then he he feel something he feel something and next moment his consciousness start to work then run so materials earthquake and any other conditions

[57:36]

and his consciousness his perceptions function of perception his consciousness which they all appear or disappear in the moment moment after moment that is you can catch what is consciousness you know you can catch the consciousness you can catch your mind you say you always suffer from your [...] from the function of your mind when when you look at it in the Zen I have terrible ego my mind is very terrible what is ego you know let me show the ego right now picking up you can't but you always

[58:39]

picking up you always picking up the mind consider as a certain existence certain existence which has its own substantial then you say you discourage it makes you discourage you know but actually consciousness mind are always changing that's why it is called condition one of conditions so the in Buddhism just the condition appears disappear not Zen master appears and disappear condition run away to the tree that's all if so nobody can

[59:41]

judge them after they look at look at his activity you know or his bad it's not necessary the spring when spring comes flower blooms spring functioning functioning by himself without connecting with anything else without connecting with the water or human effort or rain or sky or the sun the moon the flower blooms by himself without connecting

[60:42]

with anything else spring the moisture nature of the water human effort soil ground I don't think so what the spring happens appears you have to realize that there are many conditions spring needs many conditions but spring itself doesn't have its own substantial condition produce produce something which is called spring you know which is called category you know always connecting the flower

[61:43]

or water the ground the sky the sun the moon at that time which of two spring or flower appear fast can you say can you say spring comes first faster than blooming flower can you say blooming flower is faster than spring I don't think so many conditions many conditions produce something named spring

[62:46]

or something named flower and then something happens then flower when spring has come flower blooms but there is no discrimination between the two which is which comes faster than spring or which of two comes faster because even a flower even a spring appears in the domain of the moment transiency that's all that's all this reality

[63:49]

is called kia and kia rise in reality which the time has come and the reality of that the time has come which rise in functioning function of conditions that's all did you understand? then then question is everything is changed in a moment then what is practice? what is practice? even though I even though Shakyamuni Buddha explained

[64:50]

the crystallization of the element of the worldly affairs human affairs forever any kind of explanation is still evasive if you don't understand what I say whatever whatever kind of technical words you use conditions the time has come it's pretty difficult then everything if everything changed in a moment where nobody can insert any kind of idea into it

[65:52]

how do you live? how should you behave? how should you handle yourself? your whole body your whole body and mind exist in the stream of a moment stream of transiency before before you think of yourself who you are because there is no choice what you can put any kind of idea on it so moment comes when the moment comes when the time

[66:56]

comes all you have to do is just face the time which you come into contact with it that's all before you try to put a certain idea into it this is shikantara just sit just sit giving away giving away any kind of idea neither good nor bad but you don't you can't believe this point why? what's the shikantara? it's very evasive but there is no choice no better way to get taste the demand the demand of the transiency the moment than

[67:58]

to go plunging into just this moment you know and when you are in this moment in this moment that's all in other words but still but still you don't understand what shikantara is how we how can we learn the moment

[69:02]

because moment is sort of something sort of something apart from you apart from you shikantara is something apart from you the shikantara tell you just sit just to go plunging into this moment where when where you are but even though moment is moment you are you shikantara is shikantara moment is moment you still realize this point so there is no connection between the shikantara and moment how can you

[70:09]

how can you learn this moment before you explain explain it according to the scientific pursuit physics mathematics psychology economic philosophy I trust no answer I'm sorry completely no answer when you ask how can I how can I learn this moment completely no way I cannot I cannot tell you that's why I enter this sutra in sutra the mind attainable

[71:16]

when the old man old woman old lady you know the story the old lady ask the Zen master who who carried lots of sutras diamond sutra who was expert as a scholar of diamond sutra he wanted he wanted to buy the dumpling do you know that story so the old old lady ask him what is it what is it which you which you carried carried on

[72:17]

your back he said oh yes you know yes this is diamond sutra which I have studied hardly so far I am expert for diamond sutra if you have a question please ask me he didn't say that but but anyway he was very proud of himself the old lady said old lady well that's good she said the in diamond sutra it says diamond sutra it says mind is mind in past in past

[73:18]

is attainable the mind in present is attainable the mind in future is attainable how can you handle dumpling which you will want which kind which of which of those with which of those mind are you can you support can you handle this dumpling which you will get if you answer this to if you answer to this question I will give you answer I will sell dumpling completely then master at last what to do what to answer to this question it's pretty hard you know so

[74:22]

what can I tell you is just no answer no answer if we may say something maybe we may say that no answer no answer no attain attainableness if so if so would it would it is impossible for human being to to live his significant life I don't think so if so

[75:24]

there is some way what is it then the master says we need teacher we need teacher from the teacher you should learn this point mind the mind attain unattainable in past in present in future please learn something from the teacher what should you learn from the teacher how should you how should you learn this point from the teacher I think there is one way which is called Kanno Doko the say which means

[76:25]

rapport rapport that French rapport yeah rapport rapport between master and disciple rapport the way of rapport between the master and disciple it makes you learn something what can you what what can you learn through the rapport between the master and the disciple you can learn the transiency which is called

[77:32]

don't worry about ok which is called not hell which is called not devil which is called buddha nature ok buddha nature then you should learn transiency is buddha you should learn transiency is buddha transiency is not nihilism a principle of nihilism transiency is not a sort of pessimism pessimism any kind of principle that's ok transiency is is just buddha you know

[78:32]

this is very beautiful you should learn this point you shouldn't learn from the teacher the saying transiency is nihilism transiency is a certain principle ok transiency is buddha this is very crucial point which you have to learn then what is buddha what is buddha buddha is that what you have to do is what you have to do ok you have to become yourself you have to become yourself as you are under the moment as it is as it is

[79:33]

that's all that's all so let's imagine this moment when you sit zazen what should you learn from zazen you should you should learn a sort of principle which is called zazen zazen I don't think so you know you should learn yourself who is who settles yourself on the self as you are in the reality of the moment right now right here this is

[80:34]

the way how to face your life your life whatever you do wherever wherever you may be whatever kind of work task job you follow you face an event a thing which you can tap into come into contact with moment after moment it may be invasive for you but there is no better way there is nothing but explaining that's all so transiency is you should learn this moment is Buddha Nixon President Nixon is Buddha

[81:36]

you are Buddha Kathagiri is Buddha the cat is Buddha everybody Buddha everybody transient everybody Buddha so the Zazen is really crystallization of explaining what Buddha is what transiency is what moment is ok thank you krigam krigam krigam

[82:32]

@Text_v004
@Score_JJ