Tenzo Kyokun 4 - Things in their natural places

後にインクレディェンスを使うことができます。 後にインクレディェンスを使うことができます。 インクレディェンスを使うことができます。 インクレディェンスを使うことができます。 インクレディェンスを使うことができます。 (音楽) (音楽) (音楽) (音楽) (音楽) (音楽) (音楽) (音楽) (音楽) (音楽) (音楽) (音楽) (音楽) (音楽) (音楽) (音楽) (音楽) (音楽) question. But if, as you say, putting even ourselves in the appropriate place, in order to do that, is there the mind that has no place? I think in our lives to find fat we really want to do, and really can do, and really can enjoy doing that thing, to find that thing, I think, is most important thing. And it takes a long time to find, you know, comfortable and also the place where things must make us most joyful, enjoyable. I think that is really important. To me, I really feel fortunate that I could meet my teacher and learn how to live. For me, I didn't know how to live. I couldn't, you know, believe any other way of life, meaning of any other way of life. But somehow, I encounter with my teacher's teaching, and I found this is the way I want to walk, and I could walk, and I could enjoy it, even though it is really difficult. So, easy or difficult is not an important point, but no matter how difficult I could, I can enjoy it. Enjoy the difficulty. I think to find that thing, that is, I think, most suitable or natural way of life, we can do and enjoy and find a meaning, or create a meaning, is really, I think, most important thing for us. So, I think if we find that thing, then our life, someone said, our life is half done. So, there's no, you know, simple way to find, you know, best place for each one of us. So, we need to find, you know, that to do so, we need to, you know, visit, in the case of Zen training, we have to visit different teachers, or, you know, in our actual social life, we need to, you know, try to do something, and if you find this is not my thing, then we have to try next thing until we find, you know, this is really my thing. I think what you call this in English. Calling. Yeah, to find the calling, to meet the calling, I think is really important thing. Anyway, please. He said that, and I've been wanting about that for 40 years. Oh, thank you very much. What he said was, what our member is, in his top bottle, blah, and he said, the most important thing is for. Most important thing is to find out what is the most important thing. The most important thing is to find your place. Your most important thing is to find your own place. And then, I don't remember him going into detail. So, I've been thinking about that for years and years and years, in that book, probably because of the hierarchical stuff, find your own or like India's cast system. And he just went on, but that was his style, but that's one thing. And I never heard an explanation for how I read this. I think you use the same words, because you don't say that very much to this and my members, you don't very often say, but most important thing is, what if it didn't happen? Thank you. But actually, that is fat dogan said in Genjokoan, to find a place and to find a path for bars and, you know, appreciate. So, it's not. Anyway, so this is a conversation between Isan and Gyo-san or Gwishan and Yanshan, and next paragraph, dogan also, not quote, but refer to Isan, Isan and his disciples story. So, I'd like to introduce about the kind of a background of this conversation at the rice field taking place. In Shobogen's Gyoji or continuous practice, there are two paths, this is section part two of Gyoji or continuous practice. Dogan described Isan's practice. Isan Reiu was the founder of one of the five schools of Zen, Chinese Zen named Egyou Shiu. Egyou Shiu. E came from E from Isan, and Gyo came from his disciple, Gyo-san, Gyo-san. So, those two are the founders of one Chinese school of Zen. And Isan, Isan was a disciple of Hyakujo, Hyakujo Ekai, what is Chinese pronunciations, Hyakujo, Baizham, Baizham, Baizham, the person who said one day no work, one day no eat. So, working with very important for Hyakujo and Isan was Hyakujo's disciple. And the famous story about Isan was when he also, he was Tenzo. Hyakujo asked if there is a fire in the fireplace. And Isan was Tenzo, and he looked at the fireplace, but he couldn't find any fire. So, he said there's no fire. Then Hyakujo came out from his room, and they dug the ash and find the tiny piece of fire. And Hyakujo asked Isan, what is this? That is another famous story of Tenzo. And later Isan was sent to, Isan was the name of the mountain, and one layperson who was traveling all over Chinese mountains visited Hyakujo and said, "I found a great mountain in certain place, and if someone found a monastery on that mountain, you know, that became a great monastery, and more than a thousand people could gather to practice." And the layperson said, "Is there a person with great capability within your Sangha, within his assembly?" Then Hyakujo said, "Fat about me." But the person said, "You are. " "You are a skinny person, but the mountain was fresh." 彼が私たちに関わったので、私は私たちに関わったので、私たちに関わったので、私たちに関わったので、私たちに関わったので、私たちに関わったので、私たちに ウォータージャーを取り出したら、ウォータージャーを取り出したら、ウォータージャーを取り出すことができるんだ。 ウォータージャーを取り出したら、ウォータージャーを取り出したら、ウォータージャーを取り出したら、ウォータージャーを取り出したら、ウォータージャーを取り出したら、ウォータージャーを取り出したら、ウォータージャーを取り出していることができるんだ。 この動画の動画の動画の動画の動画については、Page 171の動画です。 この動画の動画のコメントは、イサンのプラクティスです。 We should quietly imagine conduct and observance. I don't think this is a good translation, but conduct and observance is a translation of Gyoji. I translate this as a continuous practice. Gyo is a practice, and G is to maintain or hold or keep doing it. Continuously. So I don't like this conduct and observance. We should quietly imagine the Gyoji on Isam mountain, the fresh mountain. In those days of old, imagining means thinking. But it would be like for us now to be living on Isam mountain. I think this is an important point. When we read or study this kind of story, I'm not sure if this is a good word or not. But we see the stories create the image or visualize the story or situation of the story as if it's in front of us. We are experiencing it. This is one of the ways to study, but study is not only to think, but to see as if it's happening in front of us. I think it also continues practice, though, it says, "Your practice enables them to practice." So in that process, they practice as you imagine. Our practice enables us to practice. That is what Gyoji means. They practice and our continuous practice. This is a kind of visualization practice. We have to visualize that life of Isam was like as if we experienced. We don't practice visualization in others, but we did these kind of books or study stories. We have to visualize things. This is another way of studying that one. We imagine several people, a hundred of them. They are separatists. They are aware of it. And we are the same. That is an important point. But I'm going to read. Deep in the night, the sound of rain with such force that it might not only cut through moss, but even drill through rocks. This is how Dogen describes the rain on the mountains. Continuous raining can cut through not only the moss, moss is soft thing, but even the rocks. So that's the way we need to practice continuously. On a snowy winter night, birds and wild animals would be few and far between. How much less might smoke from human chimneys be able to know us? That means the mountains really high and separate from the places where villages or towns are. It was a vigorous existence that could not have been so without conduct and observance, this is Giozi, in which Master Isan thought light of his own life and assigned way to the Dharma. So Isan was living in that mountain by himself without building. So his friend was only monkeys. He was in no hurry to move the undergrowth. He did not busy himself with construction work. He slowly trained himself in conduct and observance, I don't like this. This means he continued practice Giozi and stopped in pursuit of the state of truth. I don't like this neither. This is Bendo, Kufu Bendo. This is not pursuit or the state of truth. Some have this person translated down as truth, but I don't think so. Anyway, that means he practiced by himself in the deep mountain in a continuous way. It is pitiful that an authentic ancestor who had received and maintained the light Dharma was troubled in the mountains by so much steep and rocky hardship. They say that Isan mountain has ponds and streams, so the ice and fog must have been thick. It was a life of seclusion beyond a human being's endurance. Nevertheless, it is evident that his Buddhist state of truth, I don't like this. Buddhist state of truth is a translation of Buddha Way. It is very different. And the pro-found solitude marred into one reality, so his activity, his practice and Buddha Way become very much within this deep mountain. We see and hear expression of the truth. This truth is also way, expression of the way. That he practiced and observed in this state. There is no such one state. He should not hear these expressions in a non-chalant posture. At the same time, conduct and observe us, that is Gyoji, continuous practice does not recognize the depth of gratitude which we must strive to pay. So we have to relate ourselves to how Isan practiced, that means we should put ourselves in the Isan state. それを見ることを教えてください。 それを見ることを教えてください。 それを見ることを教えてください。 それを見ることを教えてください。 私たちが私たちのことを思い出したことについて 私たちのことを思い出したことについて 私たちのことを思い出したことについて 私たちのことを思い出したことについて 私たちのことを思い出したことについて 私たちのこと たくさん、私たちの体力をもらうことができます。 そして私たちの体力をもらって、私たちの体力をもらって、私たちの体力をもらって、私たちの体力をもらって、私たちの体力をもらうことができます。 ワーはウィンドのウィンドのウィンドのウィンドのウィンドのウィンドのウィンドのウィンドのウィンドのウィンドのウィンドのウィンドのウィンドのウィンドの 私たちの自分のことについて、この人たちのことについては、私たちのことについては、私たちのことについては、私たちのことについては、私たちのことについては、私たちのことに それぞれのことがあり、 アンセストラルのペトリアクのアンセストラルのペトリアクのことがあります。 また、キョーザンのファイプのグォーザンによって、 アンセストラルのペトリアクのアンセストラルのペトリアクのことがあり、 アンセストラルのペトリアクのことがあり、 アンセストラルのペトリアクのことがあり、 アンセストラルのペトリアクのことがあり、 アンセストラルのペトリアクのことがあります。 グォーザンのペトリアクのことがあり、 アンセストラルのペトリアクのことがあり、 アンセストラルのペトリアクのことがあり、 アンセストラルのペトリアクのことがあり、 アンセストラルのペトリアクのことがあります。 それぞれ10人の質問を聞かせることがあるのでしょうか? 10人の質問は200人の質問を聞かせることがあるのでしょうか? それぞれの質問は200人の質問を聞かせることがあるのでしょうか? 10人の質問は200人の質問は200人の質問を聞かせることがあるのでしょうか? 3人の質問は200人の質問は200人の質問は200人の質問は200人の質問は200人の質問は200人の質問は200人の質問は200人の質問は200人の質問を聞かせることがあるのでしょうか? 1人の質問は200人の質問は200人の質問を聞かせることがあるのでしょうか? アクチャリフェンはマサチューセットの人たちを見つけたことだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだったのだった 彼らの人が本当に嬉しかったのです。 そのため、私たちを教えてもらうことができることができません。 私たちを教えてもらうことができません。 私たちを教えてもらうことができません。 私たちを教えてもらうことができません。 私たちを教えてもらうことができません。 大きい駅の大きい駅は大きい駅、大きい駅、大きい駅、大きい駅、大きい駅、大きい駅、大きい駅、大きい駅、大きい駅、大きい駅、大きい駅、大きい駅、大きい駅、小きい駅、大きい駅、大きい駅、大きい駅、大きい駅、大きい駅、大き 「次のコメントを教えてください」と話します。 「私は何を教えてください」と話します。 「私は何を教えてください」と話します。 「私は何を教えてください」と話します。 「私は何を教えてください」と話します。 この「スイングルグレイン」の「カンフローム」を聞いていると、「サウダン」の「グレインの上に来た」と言うことがある。 「スイングルグレイン」と言うことがある。 「スイングルグレイン」の「グレインの上に来た」と言うことがある。 「スイングルグレイン」の「グレインの上に来た」と言うことがある。 you know, same as in our dozen, we accept whatever happening, without any preference, without judging, whether this is good or bad. Just sincerely prepare them, just work with them forever, that was given. And that is same as, I think, our life. When we started to think about who we are, what we want to do, or what is the best thing to do, we are already, almost always, we are already teenager, that means we are already conditioned, and we accept the conditions we are given from the family, parents, family, or school, or society. And try to cook this life in the best way, work with this condition, and make it in the best meal. Pardon? Often we fail, often we fail to appreciate, or see how it fat is a real test, test of Dharma. So we want to make, you know, onion soup using potatoes. So we have to find the best way to cook, you know, this body and mind. I think that is a way to find the best place for this body and mind. And definitely avoid emotional dispute about the quantity of the ingredients. But that is a problem, really, a big problem for tensile. You know, for certain number of people, you know, we need certain amount of food. But if we don't have enough, what we should do, as a tensile, is a big problem. But one of the answers, if we don't have enough rice, put another ladle of water. And all day and all night, 24 hours, things come to mind, the things come to mind. The things and our mind working together, always together, and mind attend to them. So our mind, or our service, and all those ingredients, utensils, water, fire, and other people, are always together with these persons, tendons, mind, and work together. This is really, you know, Jesus and mind. There's no others, this is. We are in a tensile, everything in a kitchen is tensile world, our world. So we have to take care of it and make it in a, I can say, most peaceful way. And at one with them all, at one with them all. So our life includes everything we encounter. That is which I'm going to say is expression. Whatever we encounter, everything we encounter is our life. So there's nothing but me, or my life. That is expression of Jesus and my, in our daily lives. And diligently carry on the way. So accepting is not a passive, but we have to actively work with things we accept. And we carry out the way. So it's not any question, please. That last sign, I heard really beautiful expression. And I think it was a translation of this, so I want to ask you. I think it was, let your heart go out and abide in things. Let things come in and abide in your heart. You see that? It had different translation. Yeah. And I never saw the full text. It was like a compilation of, of segments of, of tensookokin that we used to recite at Greengosh. But these pretty things, it's not this one because I didn't have this text. Yeah. Now it's, it's some, I don't know where it was from. Okay, the, literal translation is. All day, all night. Things come and dwell or reside in mind. And mind return and stay with the, always the things. And one and that, another equal, it only, one and equal, as one, as one thing. Derecently, practice the way with others. Okay, so it was okay. I turned it around, but I probably did that. Thank you very much. Okay, any question? I just have a general question. Please. I think we just go and pick up a book and just read it like we do a novel. How will we everybody understand this in the literature? Anything, anything after things. So we have to study. That's the fact we are doing. I know that I mean, you don't give these lectures all the time and you still want to study. So is this a waste of our time for them not better to wash the rice or wash the floors? We both, you know, we have to cook and clean. And we're taking care of everything in our daily lives. Even we don't understand his writing or saying what teaching. But our studying this way and our experiences in our daily lives. Sometimes it's really much and we really see, you know, this is the way it should be or I understand, I experience this. So our practice and the studying should be always together. And our practice makes our understanding actual. And by studying, we really understand the deep meaning of what we do. You know, we don't appreciate washing rice or washing dishes. But if we depend upon our attitude, these things are really good teaching. So that is the, I think, important point. So please be patient and you can read any books. And you can study Dharma from any books, I think. But in order to read, study, fat dog and the writing, we need something kind of a basic knowledge. And like to really appreciate Western literature, you need some knowledge about Bible or Greek or Roman mythology. And those stories in Zen is the same thing. Like a stories all people in Europe knows. So please be patient. Please. What Shoda was saying, translation where like her translation maybe said heart. And this is mine. Is there different words in Japanese or mine that refer to different aspects of discrimination or remembering? Like in Tibetan language, there's like a load and that's a sin. And they say that sin is here, but it's really discrimination. And load means like your storehouse memory is here. So like there are events that make fun of me sometimes. So now I would say I'm thinking, and I would say a similar thought. Like this is I'm thinking. And because it's different to them, like there's two kind of mind words, but they're translated a little bit differently sometimes. And sometimes it's different. 「私は私の心を見つけた」と言うことはできません。 「私は私の心を見つけた」と言うことはできません。 私は心を見つけたことはできません。 私は心を見つけたことはできません。 私は心を見つけたことはできません。