Good morning. Good morning. This morning we start the second paragraph from the bottom of the training stream. Yesterday afternoon I started to hear this person saying, and all the Buddha said, when arising and increasing, don't stop at it, but This is part of the conversation between Ganto and Lhasa. So, yes. In the original conversation, this is a question. And the meaning of this question is, when arising and facing does stop what it's like. And let's see.

[01:07]

Oh, control. He is arising, which is perishing, and foe is not, and joy is stop, and pain, what? If this is your question, accept this is your question. I think about my own mind. It probably is nothing. You know, his mind doesn't stop thinking.

[02:16]

All the thoughts are coming and going. And I think the way is the same. But, you know, in the silly of that, For example, awakening of filth, natural reality or one mind is still in. So when the thought ceases, we just see that mind nature. That is an effect. That means, as far as the thought is coming from the body, we are good. So whatever it's not good. So the question is, how can we stop? I think this is the same question as, you know, in the story of the Second Sector and Bodhidharma. My second ancestor should ask, my mind is not yet classified, not classified yet.

[03:36]

Could you classify me, my mind? Then later on, bring your mind, then I will classify your mind. So he should try to find your mind. and he could find his mark anywhere. So the meaning of this question, and his teacher with Bodhidharma and his second ancestor. And what his teacher said was, who allows imitation? It is such a task to encourage Chinese to do this.

[04:38]

And then, whose mind? Whose mind are you talking about? His mind. blind man for who is this me that is again who is this I and if we see to the nature of this I that this doesn't really exist as a fixed entity this is just a arising and perishing of many different governments that come together and make your mind open. So get no such thing as cold eyes. Forget no such thing as you, your mind. So then, you know, that's it. Now all different kind of thoughts, feelings, emotions can go in your mind.

[05:43]

And very important point is to let it go. Don't grasp, don't hide, at least don't grass for death let go. And this letting go is very important. That is what Utsavaro we find that we are thinking we return to just sitting. Because just sitting is the point to return. And then we find that we are sleeping, we return to just sitting. As I said, even when we sit facing the wall with this straight posture, We just do three things. One, we just sit. And second, we think. And third, we sleep. Even if we sit with perfectly upright posture, if we are thinking, it's not that at all.

[06:49]

It is the same thinking that we do at the desk. And if we are sleeping, sleeping with a flat posture, exactly the same as sleeping in a bed. So those are not nothing. Please. What does this line mean, the sort of vertical line meaning in your dialogue? This means how far we are from just sitting. So this is the thing. This is just what we're supposed to do. So without thinking, we get sleep. So this is the place or point we should be. step, sometimes, you know, as a whole idea doesn't like this.

[07:56]

The purpose or goal of the way is no thought come up without any thought or any perception, anything. That would be the path, you know, that thing of saying, no name, no thought. So, thought is perception. We use commonly, no thought, no perception. Our mind is really calm without all that kind of up and down. That's the kind of whole image of our suffering practice. I'm not going to tell you what your faith is. The true reality of your original awakening or enlightenment is your thought.

[08:58]

Your thought is faith. Then we are reality. But what Dōken Zenji is talking about is that is not at least his talent. That means to me that is not my talent. And this is what Fato Uchiguro is trying to say is not his talent. This is not the stay on this line. This line is a place to return. it's nice to have a place or a point to return. Otherwise, we don't know how far we are from. So whenever we start to, you know, interact with what is happening in our mind, When we see and hear the separation between the person sitting and the things happening in our mind.

[10:07]

When we are sitting in the center of facing the world, there's no object, only the world in there. And yet all different kind of thought coming and going. And those become the object of our mind. And we start to play with our kind of instinct. or chasing after, or when you have those thoughts, or if that kind of things happen, yes, separation, in a person's city, and things happen in our mind, and those things happening in our mind become the object of this person's city. That is the separation. And when we find such a separation and we are interacting with those things happening in our mind, we stop it and return to just seeing. That is the most important point to return to.

[11:13]

Some, if we are aware, we are interacting with them. In this point, we are only a little bit, but sometimes we are very far away. And here, sometimes, you know, so, you know, fresh image, all the real things happening, and we are here, and we have things, you know, happening in our mind. Is that the same or is it different than returning to the source? I don't think this is the source. The expression or language is similar. In fact, Dogen, the vocabulary Dogen then uses And those terms are similar, so it's very difficult to see the difference.

[12:25]

I think so. The difference is clear thing. If we just read the text, clear what Doge is talking about and what the awakening of faith is talking about. So you must be . I don't mean to belabor the fact, but I really do understand C1, C2, C3, more investment, or more . But I just find this one line. You have an arrow on top and an arrow on the bottom. It's a vertical line, so I don't understand that line. Yes, I understand the horizontal, right? I don't understand this one line, the arrow, yes. This one? Yes. How big what must it be? Oh, so you're just pointing in a direction. Yeah.

[13:28]

Because I understand the other lines. Yeah, this is the line. It's just the... Okay. Just... So can you make the diagram with that, the vertical lines, and it's still . Anyway, so if our goal or purpose of our study is to eliminate all this , then this My mind, within my mind, I didn't know how much I see. Still, my mind is moving, coming and going. What can I do? And his teacher, Kanto, said, whose mind?

[14:29]

Whose thought? Whose arising meditation? So this is another point that Dogen Zenishi said in Gejoko. He said, we convey ourselves to media techniques and carry out practice enlightening. That means if we try to eliminate all those thoughts with night effort, Then that is, you know, how to condemn myself and control myself. And that is delusion. That is still a place of delusion of I control my mind and eliminate all my thoughts. So I force my mind to stop working. There is still, you know, subject, object.

[15:36]

I will testify with my mind. So for Bodhidharma or Gampo theory, people say the nature of this eye is there's no such thing. And then I explain about the other side. I always use the example of driving a car. You know, even then we sit. In this upright posture, when we drive, we put the gear into neutral. The motor or engine is still moving, but the car doesn't move. That is important. Our thought is still coming and going. But because we let go, the root is cut off, or here is in the neutral. So we are not moved by this thought.

[16:42]

And this thought coming from our consciousness, karmic consciousness. I'm so sorry, but the flat line, you've been practicing how many years, 40, 50 years? So how long can you stay on that line? You mean, I stay on this line? without thinking or sleeping. Well, I cannot do it by myself, but it happens. I never measure. If I measure, I'm doing. But for example, you know, I started to practice when I was 19. And until I was about 40 or 20 years, my practice was really just sitting in the gym.

[17:59]

We had a five-day session at least 10 times a year. And during those five-day sessions, we'd sit for 15 minutes, five times a year. and we sit 14 minutes a day. So from four in the morning until nine in the evening, we sit except one, except three minutes, a short break after each minute. So four in the morning until nine in the evening, we practice. for five days. Five days of session each month means almost every three weeks we have session. And I practiced in that way at Antarctica for five years, and at Ryazan it was one and a half years.

[19:05]

And I went to the airport. So all about 20 years, my practice was really, really only just sit. During those sessions, we have no lecture, no doksan, no chanting, no soji, work, work. And, you know, when we continued at the session so many years, we started seeing the condition of my mind. Not only mind, but my body and mind. And not always, but commonly, the first day or second day, And we sleep. And we sleep because, you know, before the session, our life is totally busy.

[20:07]

But the daily session, we do nothing but sitting. So our life is really different. You know, suddenly, you know, become really, you know, do nothing. So we can't sleep. And the second and the third day, we become tired, physical tired. Sometimes we have pain. So, for us three days, kind of a struggling about pain, limpiness, and feeling. But somehow, during five days, I thought that something happened to our body and mind somehow. Our body and mind adjusted itself to this kind of, you know, practice. We are just sitting all day. And physically, it can be very pleasant.

[21:12]

Not always. If our body is tense. And if I don't have anything to worry about, in my days. I'm pretty much free from that kind of day-to-day things. Fourth day and fifth day, especially when I lived in Kyoto, at a small temple, and I was only And people came to sit with me. And many people sat only a week. And Sunday evening, that means a Thursday. Our session was always Friday to Tuesday. So Thursday is Sunday. And many people left. Because I was the only resident person, I had to do everything.

[22:20]

I was a penultimate, I was a bossy, I was a work leader. I had to take care of everything. But when people leave, I'm released from that kind of response also. And sometimes, Monday and Tuesday, I sat by myself. I don't When people left, somebody said, I'm sorry, I have to go back to life. But I didn't say it to those people. In my mind, I said, I'm sorry, you missed the best part of Sesshin. That means fourth and fifth leg, you know, this is the struggle, this is it. And I'm tired enough, so I don't have energy to think so much.

[23:21]

And my body is... You know, as I speak, the city, the peaceful, quiet campus. And if it's not too cold or too hot, like it has spring or fall, it's really pleasant. And sometimes I experience that no folks are not at work. I mean, I don't sleep, but I'm sitting and I wait, but no thoughts come up. And one period, really short, sometimes, I didn't want to stand up to do kinking. If we're doing kinking, it feels like a distraction. You know, that kind of condition is possible. There are no thoughts at all.

[24:22]

When I talk about this kind of, you know, experience to the person who practice, the person asking, why don't you say you have enlightenment experience? I said, I don't think that enlightenment experience work because it is conditioned. It doesn't last forever. last few days, or my last half a day. You know, at least when session is over, I have to return to normal life using straight thinking, discriminating mind. So, something conditioned is not enlightened. one year back, because Nirvana is a good condition. So such condition is possible.

[25:27]

You know, sometimes your soul come up, and I don't sleep. I don't sleep anymore, because for three days, I struggle with sleep. So with it, I awake, and my body is free constantly. It's a very peaceful and comfortable condition. If you have such a condition, you can enjoy it. But we should not think that this is a night home. That is a certain condition. What do you call it? Comfortable. Anyway, so if we practice for many years, all different kind of experience we have, but all those arising and creation, including the condition that we also have no sleep.

[26:47]

I have been unfinished, and being peaceful is out of this I have been unfinished. So, I'm doing this film. I didn't practice nothing. It's like a thing I did. It's unusual. And so thoughts are, energy is still moving, but thoughts are still producing, because the function of our mind, of our brain, is producing thoughts. So thoughts are coming and going. I don't think. Kind of a strange thing. Thoughts are coming and going within our mind. This is not my thinking, because I've put the gear into neutral. So this is not like thinking of my soul, but this is something like clouds in the sky.

[27:59]

You know, this is like seeing a soul like a cloud come up, stay for a while, changing the shape. This is good. We don't control it. Just a cloud come up, stay for a while, and go away. So, you know, we are like the sky, great sky. And within this sky, hope just come up and go away. We don't control it. We can't control it. We can't control it without something to do with it. So we can't control the weather only light it because it's connected with the situation of entire village. So far, it's most important is to keep this applied posture and letting go of thought

[29:03]

Letting go of thought means if we try to eliminate our thought, then that is not letting go of thought. We are hiding against the thought, trying to get rid of thought. That is not actually true. But the important point is, you know, we are like an empty sky. So there are no such people all the time who try to control mind, mind of heaven. So to see with no self, to really see no self and to control arising and finishing. But we actually become a part of arising and finishing. Universal arising and finishing. within this network .

[30:06]

We are setting this network within this network. And actually, this type of scandals, this type of scandals, it's same as . Somehow disappeared. . So what is happening in our Zazen and what is happening within this network of interdependent communication is the same thing, coming and going, arising and vanishing. So our practice is simply getting out of this universal arising and vanishing. We don't convey ourselves through medial dharmas.

[31:12]

But medial dharmas come throughout the self, and carry out practice and enlightenment through the self. That's the difference. So this difference in how the very practice means to be taught. who don't work as I am. Control that is happening in my mind. Our responsibility in Zen is keep this upright posture and breathe through our nose, our abdomen, in quiet, peaceful breathing, and keep our eyes open, not sleep. Please. Is there a way or if part of the attention of the not being an I also we can get to extend that to our perception of others so that when things arise this way, yes, they also don't have an I. And so they have a kind of, I don't know how to say it, anxiousness.

[32:32]

If we extend that to... You mean in our zazen or in our... Well, even in our zazen, because, you know, we're not alone. The fact that all these people are around us while we're sitting. So is there a way, you know, just to extend that, not... I think the best thing is just because... just letting go, keep letting go. There's no such things called I as an owner and operator of this body and mind. It's the separation between things happening and being. So what our Zen allows us to be is, you know, How can I say? How can I say? To go beyond this separation.

[33:37]

By letting go. So I need to letting go with, with Amorosi's expression, opening the hand of thought. I think it's the best. our practice truly see there's no such trick as the old art. That is my practice. If we have some better practice, please get me out. My question goes in the same direction. It's when we do work practice, what do we do in work practice? Just when things come, how would that be? When we have to act? Well, then we sit in the window trying to go everything. It's safe to do so. But then we stand up from the window and get out of it.

[34:40]

Then we have to do something. And it's better if we get work for everything. Actually, we cannot do anything. you know, with that thinking, and thinking which is what I supposed to do, and what is the best way to carry out this thing. In the case of, for example, tell those what you are getting, if the person is, the job is cutting vegetables, just cut. If we have some other concern, We start just cutting, we get going. But we have to know, you know, or someone asked me yesterday, what about the rice and stone? to clean the rice, we have to wholeheartedly make separation between rice and stone or other dust to offer the best meal to the sample.

[35:49]

So we need such distinction or discrimination. And we all have to do it. I think we really have to do it. We should do it. But if it's in our mind, there are some other concerns, thinking about other things, and focus on what we are doing. So that is our preference with the sitting practice and practice in constant example. Well, here we are. So I was talking about this person's question, which is Peter's answer, and I said, this is the same question and answer between Bodhidharma and the second ancestor, Dr. Case, or not.

[36:55]

And I return to Dorian's writing here. Even though this originally was a question, but I think Dorian Denji, he did not ask a question, but asked a statement. That means analyzing and tracing never stop. And this is how things are. and that is kept. This is not a problem. Because everything is in power, changing, but we need to serve and be patient. And there's no fixed entity called Atman or self. In the case of human beings, no self. No fixed self. Or in each and every thing, there's no substance.

[38:00]

But things are all, you know, all different elements getting together and stay. Like Rajni, my wife. and stay at the table for a while, stay like a blackboard for a moment. This, you know, reality of impermanence or no self or no substance. That means emptiness. So by seeing emptiness of self and all beings and just no seeing, see everything as a movement or happening, then that is what the real is. reality of our life. So the point is we see that reality and we awaken to that reality. In order to awaken to, we have to become free from that dream.

[39:05]

Dream made by the spirit. The spirit. We only make a story. And the story is always about me. And I tried to, how can I make this story appear? And that was okay. That is what we're supposed to do. But important point is to see that it is a story. And this is more basic reality. So I started to comment on this thing. That paragraph for page three. Thus, arising and ceasing of perishing don't stop the job as I arise, as I. We, I, conventionally, this is my arise.

[40:30]

You know, all different kind of elements get together and form this body and mind. And temporarily, this is strong. Not always. Permanently, not permanently, or temporarily, or not, despite scandals, forms show up as meaning. But I realize at the time, when I take questions, if there is God, if there is faith, This expression came from when dharmas get together, or when dharmas align, dharma doesn't say, I aligns.

[41:38]

You see, dhara, ga, chi, or I aligns, head, lung. And when dharmas get together, it's aligned as me in case of show. And in case of you, you are dharma. As a result of dharmas, different dharmas getting together, your body and mind will be there. And so temporarily this is me. So I have to take care of these five scanners at Shoah. And because Shoah police, I have to take care of these five scanners in the way I can carry out what police suggest to do. That is my practice as a kind of conventional .

[42:43]

So we should know both sides. Now this type of scanner is me, so I have to take care of this micro-scanner to function. And yet another perspective, there's no such thing called shock. It's just a collection of large scanners. These two sides are really important. And in Shogogen do Zenki, total function in the very beginning of Shogogen do Zenki, the great way of Buddha, or Buddhas, when it is completely or perfectly penetrated, is liberation and manifestation. So this five standards manifest as show-up. And yet show-up is the very broad show-up.

[43:53]

So at the reality, everybody is in the show-up. So this is manifestation, this five standards manifestation, manifest as show-up. So Shoka could take care of Shoka. I mean, you don't grasp it. It's not grasping. And yet, at the same time, Shoka is liberated from being Shoka. And he's talking about not the person, but he's talking about life and death in Shoka. And he said, life manifests itself as life. But at the same time, life This is the same. That means we are, as a collection of dharma, we have a particular past, a particular being. But this particular being is liberated from that particular reality.

[44:56]

Here is, in a sense, another expression, grasping and looking forward. Temporary grass-fed scanners are a shock to other people. So I try to do my best to be a good speaker. But if I think I'm a good priest or I'm a teacher, that's the problem. I'm a teacher, only thing I teach. I hope that in Japan I I go back to my room and rest. When I'm in bed, I'm not a teacher. I'm not a Buddhist. I'm just one living, living being. But me, Yojai, I'm a teacher. Even when I'm like eight years old, sometimes I think, I'll let them teach me.

[46:04]

They have to respect me. That is a conclusion. And I think what we need to do is to be a dreamer. That's the only God. What? Did you say it's not good to think of Rousseau as a teacher? I will ask this teacher, so other people should treat me as a teacher already. If we think we're not doing it, it's a problem. I'm not a teacher, I'm a teacher. I'm a teacher only thing I mean with my students. This morning you and I met on the stairs, and you were about me on the stairs, and I was pulled out, and I waited for you because you're the teacher.

[47:11]

You told me to go ahead, so I did it. Then I felt guilty for going ahead of you. No, it was simple. Then I thought, oh, no, I'm walking ahead, and then I went. But then, you know, people need to go, so I said, but, say no. It was very simple. I was glad we kept it simple. So in Western psychology, there's an idea of unconscious Unconscious. Unconscious, not conscious, not in our awareness. And then depending on our experience, there are karmic formations that are lodged, that are in our unconscious, that are rigid, strong.

[48:23]

what is the liberation? So those also manifest. They manifest in our interactions with other people and with things. Then, I'm not sure what my question is. It has to do with liberation and manifestation and how that understanding meets this unconscious idea. Unconscious idea. It meets karmic formations that are lodged in the unconscious. I'm not sure if I nearly understood your question. Yeah, sorry. For example, if a As a president of a company, the person should carry out the responsibility as president.

[49:42]

But if the person say, I am president, then that is something extra. It is something to do with your question. Not that I understand. In contemporary psychology, it is known as role episodes. Role episodes. Role is... Role is I accept him as teacher because I behave as a student. And I accept you as father because I behave as a child. I accept you as priest because you are a follower. So you get in and out of different roles. And at different roles, you interact with the other persons. So you get in as... For instance, it is very common for every person to be, now you are the mother because you are in that role. Now you are the student because you are in that role. We are now in one role here and he's in another role here.

[50:45]

So this is the role episodes that in theater. But we often identify myself as a teacher or certain roles. And I expect other people to treat me as a teacher or a teacher or president or something. But I said, but it is. That's the grass. I'm not sure about the consciousness. I want to know what the storehouse consciousness is. That's something to do with these fucking stuff. Storehouse consciousness? It's that. Packs. Something we have, sort of a box. Yeah, I know what the storehouse consciousness is. To us, consciousness is about talents. We are still in the Ayahuasca school. There are eight layers of consciousness.

[51:47]

The first is consciousness caused by our five sense organs, eye, ear, nose, tongue, and body. And the sixth is our nine, or usually 14, ones. And the seventh is called lungs. or in English sometimes translated as ego consciousness. And this is called araya in Sanskrit, araya consciousness. And araya, the meaning of araya is a storehouse or storage. And within this storage, all the experience I had in the past are stored. In their terms, other things. So this is our karma.

[52:51]

All our life experience are our total karma. And this seventh consciousness, ego consciousness, grasp this as being. What is stored within area is me. And this ego consciousness controls both six consciences. Open those, you know, Five consciousness, two or five sense organs meet certain objects. Ego consciousness is working. Depending upon what is stored in here, the perception and view and judgment about this object is given.

[54:00]

So each one of us has different things stored in our consciousness. If we see the same thing, our view, our judgment, our perception are different. That is the theory of Buddha school. What did you try to say? Well, I thought it might contain something that I'm conscious of. Maybe. Well, I thought it might address these questions. Uh-huh. Okay. Okay. There we are. There we are. So is that just your retirement? That doesn't apply to the other schools? Yeah, this is the very basic teaching of the Kyoha Chara school. This idea of ariya consciousness is combined with tatar kata and awakening of the face.

[55:15]

The theory of awakening of faith is a kind of combination, because the teaching of all Mahayana Buddhism, It would be interesting to know also the right attitude to this teaching. They almost never use towns, or vocabulary, or we go at the kitchen.

[56:22]

But physically, interpret up his saying using this kind of . Those things we are sitting. There's no object outside of us. But within this one, things happening, that is canceling our consciousness. Those are becoming objects. So as far as this area of consciousness is at work, And that is the manifestation. That is the manifestation. So then the liberation.

[57:23]

Important point in your teaching is this area of consciousness is eternal. But we could always change moment by moment. And the famous analogy used in Yogyakarta school is this, uh, a lot of hope. But then, there is something dead. of the height in the land, and water comes from this way, somehow the water goes down. And this is the waterfall. And then we see outside, you know, this is, this waterfall is existing. That actually gets your same water. flow again. It's only one tiny thing. But our film, we see it looks like continuation.

[58:26]

But it's always changing, always new. That time, even though we had many, you know, bad cards. And, you know, to all those bad cards, are stored in our higher consciousness. Still, according to yoga therapeutic, still this higher consciousness is neither good nor bad. It's new. So, even though, even if we do so many things, and I think I'm a good person, a great person, what is illusion? Either the The idea of present moment neither good nor bad, but our action can be good or harmful or wholesome or unwholesome.

[59:29]

So wholesome and unwholesome can be said only our activity, our actions. We cannot say the person who has a lot of, you know, seen from harmful action a bad person. That is very important point of yoga teaching. That means we can change. Even if there are a lot of, you know, pharmacy or a horse and experience, I have. Feel like a change. So, at the present condition, I am neutral. Whether I did, you know, many amazing things or even I did some very good, very good things. I can't say I'm a good person. I'm a good person. and just who I am, this present moment. So as a current condition, we are always new to, always fresh, always new.

[60:36]

So there's always a possibility to change. That is another meaning of liberation. Reveration. Manifestation and reveration. Anyways, in the familiar city, things are always arising and passing at the front. The dogma is the same here. There's no way only our brain or mind stops moving. So it's natural. arising and perishing within our mind. If we think that the content of our thought is true, therefore grasp it and try to do that thing, then gear is not neutral anymore.

[61:42]

And we do something and we make karma. That's the problem. So according to Dogen, does that arising and ceasing seem to calm when he's at the bottom of the ocean? And so that's where he would find consistency? I think so. He would go down. The surface of our mind is still waving, but because we don't move based on those waves or thoughts, we are sitting on a very peaceful ground. So this Darlene itself is very peaceful and faithful, but it's not lifeless. It's still moving.

[62:43]

I think that is, she's not a female, but much older than him. And from that side, he called this a dead body. In the next section, he discusses about the great ocean. He is letting go. When we sit and let go, he is in a sense dead. Only one sentence. And trusting it to that, we should assume this saying, don't stop. I have a question about this translation.

[63:53]

If I translate, it might be something like... because this sentence is not clear to me, you know, this English sentence. I said, what is the way of saying this? Something like, letting it be. Letting it be. We did this job. And it's not clear for me. This is letting it be. We should design. Design. Design and offer. Accept. this thing, not stop. I don't know where this pursue comes from. Pursue means chase up. The word we use here is then hope. Ben, this Ben, is a similar Chinese character with training in Vendôme.

[65:13]

Training in Vendôme is really different. This is Ben in Vendôme. And this Ben is almost the same, but this part is different. This part means strength or energy. And in this candy, it's part is slow, slow, attached to life. Let me pick up. So in the case of Ben Dome, then in Ben Dome, we put our entire strength or energy into what we are doing. In this case, practice of the wind. This part is sword or knife. We need to cut into two pieces and make distinction.

[66:18]

So make clear distinction. So we have to make distinction in this arena. And this call is same call from yesterday. The same call disappeared in the conversation between So this means to accept or affirm. So brain core, I think, as a compound needs to make distinction and clearly understand the difference and affirm that thing.

[67:30]

And that thing is the same. We are not stopping. So . So we should clearly understand and affirm or accept that . let it be or giving risk to something, giving to something, to it. I don't really understand, but probably this means not give to this monk's saying or words, but to this arising and creation itself. I think there are one or two variations in the version that I printed out here.

[68:42]

I think there are one or two phrases that have changed from the version you have printed out. So this is near the top of the second page. We should let it be and pursue this saying, don't stop. Do other people know where we are? Or in this sentence, factoring is saying is, believe it as it is, means arising and perishing, just arising and perishing. So that we, not really the same, but we should depend on that reality of arising and creation itself. And we clearly decide and accept this non-stop.

[69:46]

And the next sentence, it cut off or continues when arising and ceasing don't stop at the vital arc of the Buddha's ancestors. This is also different sentence. This This is the word of the monk about the reality of our life. Things are coming and going, arising and perishing. He is saying we should accept this.

[70:55]

In the previous sentence, he said we should accept this, affirm this, and make this as the vital artery of the Buddha's ancestors. That means things are coming and going, arising and perishing, is Buddha's path. This is the same way. always changing, arising and vanishing. That is good at life. And Kato-fan continues.

[72:06]

Kato-fan continues. He says this here and again. He doesn't stop. This is kind of interesting. interesting statement. Arising is always arising, and perishing is always perishing, and arising and perishing will never stop. That means there's something that changes, that makes this movement arising and perishing. So there's a contradiction. That means In permanency, it's permanent. In permanency, it never stays. In permanency, we can't. We get sometimes something we can't. But this is the reason. So this, in permanency, always coming and going, arising and vanishing, living and dying.

[73:12]

This change pays good and bad. So Buddha's life is arising and vanishing. This came from the chapter of Buddha Sutra entitled Buddha's Life Span. Buddha's life is eternal. And yet Buddha intentionally, Shakyamuni Buddha intentionally show passionately. In order to show us, show the people that reality of the mind is eternal. But actually his life is eternal, eternal, eternal. So here is the contradiction.

[74:14]

You know, Sakyamuni Buddha debuted for eight years or so and passed away. So he was born faithfully and exactly. And he had Buddha's life continued in time. So here is the contradiction. But this contradiction is really important. I believe in powerfulness is powerful. but people who have some idea of commonness and think about their own problems. Anyway, that means that life continues. When Shakyamuni Buddha passed away, he decided to continue to practice, and according to Zen tradition, This year, the month of June, it's going up.

[75:22]

I'm going to give you the part of this. And I have to step up to Ananda. So each person is bound. But that is a way that's going back to this. So we bound on these regions, analyzing things from life and finish. as secondly, as a person. And as a person, or . But somehow, to the by the generation of that generation, the people who are born, live, and die. This is how things are, things continues. That is a fact, this means a cut-off or a continue.

[76:27]

So if we only think Shakyamuni as a person, then Shakyamuni has his life, his path, hope. is continued by Mahakasyapa. And from Mahakasyapa, it continues as Ananda. And from Ananda, there is Shodanasha, the next generation. And Dogen Zenji expressed this continuation through in terms of cutting off. And yet they are using the expression cut toe. Both cuts there are toe.

[77:32]

Anyway, both cups and bowl is Fuji. Fuji is wisteria. So both cups, what Fuji understood, are wines. And usually this one, cup 4, used in negativeness. you know, within human relations, we have some, you know, entanglement. Somehow we are separate. Nothing but is called kato. But Dogen Renji used kato in a very positive way. That means in Shakyamuni Buddha's awakening, somehow, Mahakasyapa's awakening, entangled, and around us awakening entangling.

[79:09]

So the person is entangled, but this awakening continues as a like a bind and hemorrhage. That would be simple. Each thing is arriving at a place of great empowerment. Some of these empowerment things continue. But this is the same as the waves. waves as a warm fish. They provide something. Somehow they are continuous. It could be seen as being led by generation after generation. Continuous. Even though it's continuous, if we take a closer look at a couple

[80:12]

And this person was, you know, I was, I had a story to continue. But each moment is in the game. Every, you, you have two sides. You moment by moment, or person by person, or each day are in the game. Think, arise. But there's some saying that one way of viewing this reality of impermanence as continuation. And this is how Buddha's life has been transmitted. you know, Dogen Zenji is talking about thinking, thought coming and going, you know, but somehow he's talking about how the dharma is again continuously transmitted.

[81:18]

So he goes, you know, everywhere. We have to see what he's writing, you know, different perspective. Let me finish this. Only one sentence, one very short sentence. When arriving and ceasing don't stop is Who's arising and ceasing? This who's arising and ceasing is the answer of Ganto to this question. So what do we interpret it? This is not a question. So the disciple and the teacher expressed the same feeling.

[82:23]

And now we're in Chinese, this food, I don't think I'm pretty sure. I don't really know what it is. It's a little bit. is a correct translation. But some If we see the four characters in the way Togen prays with one, prays with one, this and this are two sides of one.

[83:30]

Peace and shock. And yet, this is not shock. This one thing can be called peace or shock, and only say who it is. It's not shock. It's shock, and yet it's not shock. So there is manifestation, and the tool is revelation. And both are there. That thing, both manifestation and revelation, it's arising. I can tell you how Logan Zenki read this very short sentence on the four Chinese characters. So this is kind of grasping, and full is letting go. And that is the two sides of one thing.

[84:34]

And that's something. It can be this and also at the same time who is arising and the patient. These things happen as our life. I think I need some explanation about illogical statements, so I stop here.

[85:00]

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