Let me try to stare at the reality of human affairs based on transiency more. Face-to-face, without blinking, as well as Dogen and Shakyamuni Buddha and many patriarchs. Anyway, we need to stare at the reality based on transiency. I hope you have understood just outright what transiency is like.

[01:07]

But, as mentioned yesterday, it seems to me that transiency is time in its naked nature. The idea of time, what you usually suppose, is getting on towards a certain destination, running on only one road from here to there, such as time is going on from 11, 12 o'clock,

[02:15]

12 o'clock a.m. and 12 o'clock p.m. Something like that. But, the idea of time, which we have to pay attention to, is absolutely in its naked nature. It doesn't get on towards a certain destination. As mentioned yesterday, this time, time in its naked nature is always interdependent, independent, you know. For instance, time in its naked nature is like the person who lives in a house made by grass.

[03:35]

Made by grass. Okay? Made by grass. Whatever you do, everybody knows what you do. In other words, the time in its nature to let everything live separately, there is no connection, no connection. If you jump over from the airplane with a parachute, I think you will have contact with an airplane, tied up by the rope.

[04:43]

So, that's why you can't jump, jump down, you can't get out of the airplane. But, in the domain of time in its naked nature, there is no rope. There is no rope. That's terrible. That's terrible. This is true. And then, when you see it, when you undergo the time in its naked nature, you feel, wow, how awful it is. You feel, it is called transiency. It is called transiency. In other words, it is a gap between you and time in its naked nature. You know, it is a sort of gap which you cannot keep with a very quick tempo in old times and the modern life.

[06:00]

At that time, you can feel transiency. This is the true nature of transiency. Now, everybody, no exception, everybody lives in the domain of time in its nature. In other words, it is named transiency. So, from this point, everybody has to feel transiency, you know, transient. That's why you cannot live just only in the domain of time in its naked nature.

[07:03]

That's why you try to decorate time in its naked nature with, I don't know what, history, economy, scientific study, psychology, many things. You try to decorate, you know. This is true. Then, after that, after decoration with many things, you know, flower, beautiful flowers, plastic flowers, and then you can believe your life, yes, I am existing. But in the domain of time in its naked nature, you cannot believe, wow, what is my life? I don't like transiency. You cannot believe. That's all I mentioned yesterday.

[08:10]

Then, Dogen Zenji, today's, what does Dogen Zenji say about this point? In Doshin, way-seeking mind, the chapter, in the chapter of way-seeking mind, which is called Doshin in Japanese, maybe I'm afraid I'm poor in translation, Dogen's great statement. I'm sorry for Dogen. But I have to do. Okay.

[09:29]

You realize... Okay. You realize that there are quite a few who retain that way-seeking mind as time goes on. Did you understand? Maybe so. Keep in mind, for the time being, however, you should turn your mind to the reality of mutability, of worldly affairs, where human life is always at the dangerous moment. You shouldn't attach yourself to undergo a life savored with transiency.

[10:37]

In proper posture, you put value, you put value on the Dharma before you think of yourself. Okay. You realize that there are quite a few who retain the way-seeking mind as time goes on. I mentioned very often that if you want to realize the way-seeking mind, which enables man to live significant life, no matter what age you live, modern age or imprimitive age,

[11:46]

the important point is we have to realize the way-seeking mind. For this, we have to see into the reality based on transiency. But with the lapse of time, you realize that there are quite a few who retain the way-seeking mind. Because the tempo of society is going on very quickly. So everybody is crazy about enjoying himself.

[12:54]

To be in modern life, in order to take his mind off from the transiency, from time in its naked nature, from the feeling of transiency. Then, all of us are always crazy about decorating our history, our lives with beautiful flowers, natural flowers, plastic flowers, plastic rocks, natural rocks. Scientific pursuit of human life and so on.

[14:03]

How should we live? Then, the next statement, next passage, next statement is devoted to how to live. Keep in mind for the time being, however, you should turn your mind to the reality of mutability of worldly affairs where human life is always at the dangerous moment or at the crucial moment. The important point is, as Dawkins then says, you should turn your mind to the reality of mutability of the worldly affairs where human life is always at the dangerous moment.

[15:17]

In this case, the mind, one's mind, as Dawkins then says in this statement, in this sentence, is the human mind which feels something from an object, from time in its naked nature, for instance. The mind, all of you have a mind, you know, then I see, when I see, when I face time in its naked nature, immediately I feel something, I feel something.

[16:28]

What makes me feel something is mind, one's mind, my mind. That's why I feel, I feel transient. From time, from time in its naked nature, for instance, as mentioned yesterday, I immediately rushed into the dugout in order to escape from the danger of the fire bomb. And then, practice invocation of Buddha's name. But, this is very important point, you should keep in mind, even though invocation of Buddha's name is still something, still in the domain of time in its naked nature.

[17:41]

You know, time in its naked, the invocation of time, Buddha's name in the domain of time in its naked nature is nothing to give me, nothing to give me. It looks like the invocation of time, which is placed in the box made by glass, you know. With no rope, connected between I and the invocation of Buddha's name, you know. Because even invocation of Buddha's name is still in the domain of transiency, in the stream of change.

[18:51]

This is true. There is no rope. But, my mind, mind, what does my mind think? What does my mind expect? My mind accepts the invocation of Buddha's name in the domain of, existing in the domain of time in its naked nature. Hey, please help me. Please help me. Invocation of Buddha's name. My mind always asks the invocation of Buddha's name. Hey, help me. Then I practice invocation of Buddha's name. Unconsciously or consciously. You know.

[19:54]

In other words, unconsciously or consciously, I immediately decorate. Decorate the invocation of Buddha's name existing in the domain of time in its naked nature. With a sort of expectation. Sort of expectation. Please help me. Please help me. Something like that. Maybe, please help me is maybe plastic Buddha or plastic paradise. Or real paradise, I don't know. I don't know. Maybe real paradise. If you practice Zazen, maybe you will find real paradise. Nobody knows.

[20:55]

But anyway, even Zazen, even Zazen is existing in the domain of time in its naked nature. This is true. But your mind, you know, immediately unconsciously or consciously decorates Zazen. Decorates Zazen in the domain of time in its naked nature or transiency. With your mind. With your mind. This is your mind. As Dogen Zen says, you know. Okay? Then, Dogen Zen says, turn this mind to transiency. See? Turn or give this mind which is always unconsciously or consciously decorating,

[22:05]

want to decorating the time in its naked nature with something, some expectation. To transiency. What do you mean this? What do you mean by this transiency? This transiency is real transiency, you know. Real transiency. Before you feel, before you feel a sort of sadness or a sort of pensiveness, you know. You feel pensive from the transiency, from time in its naked nature. You feel that. If you realize no love between you and airplane, between your parachute and airplane,

[23:10]

you feel sad. Nobody feel good. So do I. Please don't jump down. But in the domain of religion, you have to jump. I'm sorry for you. No love. The other day I mentioned the transiency, the word transiency is called Hakanai in Japanese. Hakanai is not to make good progress, not to make good progress, to make little progress. When you do Zazen, your Zazen is you feel that you make little progress in the practice of your Zazen.

[24:15]

At that time, how do you feel? Well, I'm sorry. Poor, poor Zazen. Poor my Zazen. But the real Zazen is getting on. Regardless of the idea whether you, whatever you feel. Poor Zazen or good. You feel better. The real Zazen is getting on. Because it is in the domain of time and its nature. There is no love between you and Zazen. But when you say you are Zazen, immediately you feel poor or sad or pensive.

[25:15]

Because you realize a sort of gap, sort of gap between your mind, which is expecting something, you know. Who is decorating with something. And Zazen in itself. Zazen in itself. At that time you feel transient. It is called transient. Linguistic speaking. The time itself, time itself is getting on. Along. So it's, you can't keep up with. You can't keep up with time in its natural nature.

[26:19]

Which is getting on. By himself. With no love between you and time. The dog in the house, turn your mind to the reality of mutability. Okay? Then in the usual sense, in the usual sense, the transiency is the feeling, a sort of feeling which human mind catch, accept, receive. The time in its natural nature. Which has no love.

[27:20]

Which has no love between you and the time. At that time it is called transiency. So in the usual sense transiency is the human feeling. Human feeling. The feeling which human mind undergoes from everything which exists in time in its natural nature. This is usual meaning of transience. But Dogen Zenji denies this mind. So give your mind give your mind to real transiency. Okay? Real transiency. But most people

[28:24]

turn your mind to the transiency which you feel. You feel. See? Then you may say well, that's why Buddhism is gloomy. Gloomy Buddhism. Because you understand the transiency that your mind feel. But Dogen Zenji denies this feeling. In other words don't stay with your feeling which you undergo from transiency. Saying, oh Buddhism is gloomy. Gloomy Buddhism, gloomy human life, gloomy worldly

[29:26]

affairs. Whatever you say. Oh, I don't like my life. I give up my life. The Dogen Zenji put emphasis don't stay don't stay with your feeling which you undergo from transiency. First of all stay at true transiency face to face without blinking without staying even for a moment feeling sad, feeling pensive. That's why Dogen Zenji says keep in mind for the time being even for the time being it is alright

[30:26]

it is alright that if you can turn your mind to real transiency, even for the time being, this is ok. Then Dogen Zenji says, keep in mind for the time being that you should turn your mind to the true mutability of human worldly affairs where human life is always at dangerous moment. The human life is at dangerous moment. That's why Dogen Zenji says Dogen Zenji mentioned very often about this point. Using

[31:29]

expressing expressing a variety using the variety of expression time passes time passes quickly birth and death is vital matter and so on. So then next statement next sentence he said you shouldn't attach yourself to ongoing life savored with transiency In other words

[32:35]

you shouldn't attach you shouldn't attach yourself to the feeling which you undergo you undergo alive through the transiency saying life is pensive life is pensive life is based on destiny life is based on fate life is based on no hope, no effort life is based on the principle of just pleasure Whatever you mentioned about as to what life is like

[33:37]

As Dogen then said you shouldn't attach yourself to the feeling you undergo from transiency In other words if you do that then you do that then and concentrate on breathing The master always says take care of your respiration with considerate spirit then then in the Zen you concentrate on

[34:43]

taking care of respiration for a while you have some doubt well on the other hand hey Zen master you said always don't touch what is attachment what is no attachment to concentrate on respiration is sort of attachment see while you feel while you feel attachable whatever you do it is not the true

[35:43]

attachment true attachment is completely separate from you, from your feeling your feeling just catch a sort of idea but true concentration is when you take care of concentration with full operation of considerate spirit in other words there is no self, no feeling no feeling how you undergo from your operation from your concentration saying my concentration

[36:49]

is good or concentration is poor because in Buddhism you know the everything which exists in this world is completely different from your feeling which you experience you know let's imagine there is a thought thought you say there is thought you may say there is thought where does the idea

[37:56]

come from saying thought because you have experienced what the thought is you know practically like this then you feel well thought is little bit bitter then you have already a sort of bias a thought has a sort of tasting bitter tasting bitter and then you said the thought exists here but

[38:57]

next moment you get the high fever high fever and you try to taste the thought at that time you taste terrible bitter not only the thought how about sugar the same way is true of the sugar you taste the sugar and then you said sugar has a tasting sugar has you know tasting the sweet

[39:58]

and then you put the sugar on a certain idea this is sugar this is idea which you have but when you have high fever and taste the sugar you can't taste the same in the same way as your health your health was well through the sugar you taste bitter when you get the high fever so from this point nobody can get the sugar in itself as it is

[41:02]

in its natural nature nobody can taste, nobody can get the sugar in its natural nature the sugar the sugar the presence of the sugar what you think is the sugar what you taste under a certain condition under a fever high fever under the condition which you have high fever or under the condition which your health is well in other words

[42:04]

you create your own sugar you never you create through the sugar in its natural nature for instance if you listen to the classic classic music Baha one of you one of you is delighted in listening to classic music Baha enjoy so much but maybe for me if I don't understand Baha even though

[43:06]

how great Baha music Baha is for me Baha is making noise to make a noise he stopped playing music Baha so I create my music which is called Baha my Baha is making noise then if you listen to the Baha you create a sort of beautiful fantastic fantasy world dreamy world how wonderful if you if there are 100 people 100 each create his own world which Baha has nobody can get

[44:09]

the music Baha in its natural nature nobody can this is true but it is terrible it is terrible for us to realize no love between Baha and you and I so someone criticized me hey you are nonsense you know why don't you study more about Baha Baha is great Baha is great everyone says that so why don't you study more about Baha but even though I had

[45:14]

I practiced hard hi any snake in nature but it's terrible it's terrible for me it is beyond my impatience that's why we want to study I want to study I take interest in something I want to decorate I want to decorate Baha in its natural nature with you know psychological aspect ballistic aspect music aspect this is true but Dogen said

[46:17]

you shouldn't touch yourself to undergo a life savored with transcendence even though whatever no matter how you feel time in its natural nature even though no matter how you feel the Baha music in its natural nature don't touch yourself to undergo to undergo a life savored with transcendence you feel a transcendence in its natural nature then what should I do what should I do then

[47:18]

next sentence Dogen then said in the proper posture in the proper posture you put value anyway please please read between the lines what I mentioned in the proper posture you put the value on the Dharma before you think of yourself in the in proper posture I translate I translate I combine it in Japanese into English in the proper posture I combine combine is for instance to have a certain posture to have certain posture the moment you are

[48:20]

confronted with a certain event like this for instance if you do Zazen and you find some imagination beautiful bodhisattva's face you immediately have a certain posture wow how beautiful opening your eyes when you find terrible terrible imagination you have also a certain posture I don't like that this is called Kamae Kamae you know I always I walk on the street and little boy 15 or

[49:20]

14 or 15 of 15 or 14 or 15 years old he immediately have certain posture who you are and then he said are you karate man I said yes so I can naturally avoid danger I'm not karate man but he said are you karate man yes some boy said are you judo man yes

[50:20]

always I said yes this is wonderful beautiful I can immediately escape from the danger this is called Kamae in the proper posture in the proper posture to have the posture to have the posture is not to have the posture at random ok you try to have the posture a certain posture in rational way rational way thinking considering again and again what to do this is Kamae at guard at guard to have posture then

[51:23]

if there is no rope between you and I if there is no rope between I and negro boy of 15 years old what should I do there is no rope between I and airplane what should I do you try to consider something in rational rational way as much as possible this is meaning of having posture this is meaning of being in the proper posture in the proper posture you put value you put value on

[52:23]

dharma before you think of yourself you put value on dharma means what you have to do is what you have to do ok right now right now in rational way when you take care of what you have to take care of your inspiration is what you have to do with rational spirit consider it spirit this is dharma dharma is what you have to do is what you have to do right now

[53:23]

don't postpone well I will do tomorrow I will take care of tomorrow and take care of my inspiration tomorrow tomorrow in zazen tomorrow morning because early morning I feel better so I will take care of inspiration well early morning zazen now put aside taking care of inspiration inspiration it is not following dharma ok put value on dharma is what you have to do is what you have to do today right now of course not only you

[54:25]

but also I also also it is also it is very difficult for me to get up early morning to come here and do zazen but alarm wake me up alarm wake me up well I would like to sleep more I would like to stay in bed more please why don't you stop then stop the alarm stop the making noise unconscious like this then cover my with blanket like this this is not to follow the dharma I am sorry for you but

[55:34]

when you have to do please do that when you feel suffer everybody suffer so don't worry about your own suffer if you suffer, if you want to suffer please suffer for everybody ok so if you suffer when you get up early morning don't suffer for yourself please suffer for everybody and get up and get up and come to zendo sit in a few minutes you will feel better this is true I always feel better when I am about to get up I feel not so good

[56:35]

then wash my face and dress dress up dress up and the moment when I get up go out of my room the feeling is getting better perceiving fresh air outside then come to the zendo and sit well pretty good sleepy has gone if you sleep don't worry about someone hit you so please come this is

[57:36]

improper posture you should put value on dharma before you think of yourself whatever you think that is great great that's crazy whatever you feel don't worry about ok please come and sit what you have to do please take care of your respiration with wholeheartedness that's enough this is very rational way this is to live your significant life in rational way maybe you don't think so but it is very rational way as long as you live

[58:40]

in the domain of transiency that's fine whatever you feel first of all you turn your mind you turn your mind and no matter how you feel from transiency to real transiency to zazen itself to respiration itself first ok then no matter how you feel you shouldn't touch yourself to undergo a variety of life savored with zazen or respiration then next

[59:40]

in the proper way in proper posture you put value on the dharma before you think of yourself then all you have to do is to take care of respiration when you come into contact with respiration before you feel from respiration the practice of respiration ok this is to this is the practice which we stare at the reality based on the transiency face to face without blinking

[60:41]

without blinking everybody must stare at reality based on transiency face to face at that time don't put don't turn your feeling to everything respiration zazen sutra chanting zazen you plunge into respiration zazen and you feel something that's ok no matter what you feel you shouldn't touch yourself to your feeling zazen all you have to do is that improper posture improper posture

[61:43]

you try to take care of respiration with kind considerate thoughtful spirit that's all that's all this is the our practice which Shakyamuni Buddha and many patriarchs Dogen and even all of you must face seriously

[62:23]

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