It's like your picture of the lady with the two passengers. That's how I see that sentence, so I think I lost something. What did I see? So then, my question is, if I take that direction, the next sentence, which is I don't understand why you add show. You don't, you didn't, what did you say? You didn't understand? Why you say show, why not just say, say, oops. For the next sentence. In other words, I never was good in math about A equals B, so this is my problem here. Is it closer with the whole network is Buddha.

[01:05]

The Buddha nature is so much for the Buddha. So I understand why you had to show that in here. This one? Yeah. Am I making my question a bit difficult? So rather than the opposition being between the dirt and the gold, it's more the names and the un-names. Named and unnamed. Then in this concrete being, in that conversation, the boy, the boy's family name is Ta. That is Ta. has no fixed condition or restriction.

[02:11]

I still don't understand the point of your question. Buddha and Buddha nature. I think I'm reading the sentence incorrectly, maybe, because when I see that it's being said, and then I'm pointing out the two sides of the lady, or whatever. And then I don't know, again, why you go back and say it's a tsutsu. It seems clear to me. To me, there is something concrete that therefore it is fixed as a boy, seven-year-old boy.

[03:25]

And Ka is something not conditioned. And those two the two aspects of the pen. And that is, in this case, that is buddha nature. So buddha nature has two sides, this and thought. This is how I live. So I don't know how I live. And all of you get outside. The two sides, like Wu, I mean, Wu, Mu, he goes with nature and shows with nature itself. Yeah, that is my understanding. Something conditioned and something unconditioned. Both. Or karmic and not karmic.

[04:29]

That is my understanding. Of course, you know, There are many possible ways of interpretation. So you can develop your own interpretation. It's not a big apartment. Most of this stuff is about my hands, so you understand. I won't practice a whole lot of things. So from a point of practice, In my own life it seems to be important that I be in touch with some kind of buddha nature. Some kind of buddha nature. Part of living. In touch with your buddha nature?

[05:35]

Yes. And if it appears, you don't deny it either? Is that the point of practice? Well, I think what Dogen is saying is that buddha nature is always appearing, always here. Each and every being is buddha nature within our practice. Of course, sometimes we lose sight of it. But our practice is to return to that reality of interdependent origination. To me, sitting and working is not the same thing. Sitting and working. Yeah, it's different. And I would like to bring sitting to work. Yeah, me too. I mean, I think our daily activities, to me, is part of my Transcendent.

[06:45]

Well, you say that, I guess. Well, my point is, um, um, yeah, one, Pastal avenue is to not cling. Not cling, yeah. Right. And that's kind of an opening of a door, sort of. But then, if the door opens, you don't cling to that either. You don't cling to the door opening? You have a problem? Well, yeah, because I am bringing a certain preferred way of being from practice into work. I'm saying I don't like work. I like to work in a certain way.

[07:48]

So I'm kind of bringing a certain way of being as daily matter of practice in everything. So that's the point. You're not clinging? Why prefer I choose to be a circle? It can be claiming, but it can be the way things are. You know, we use oil in certain ways. And that is originally in Soto Zen tradition, originally described by Dogen. And yet, you know, at each monastery, they use in slightly different ways. And we are clinging to a certain way we were first trained.

[08:53]

Somehow, I don't want to change. This is cleaning. But if we see that certain each and every form is not the point of this eating, then we cannot open our hand. That means we can be free from cleaning to certain fixed particular form. And yet we cannot be completely free from any form. Somehow we have to make one form, or choose one form. And this can be, of course, preference. I like this better than that. And that might be a problem. But as Dogen said, even if that is against Buddhist precepts, somehow we have to make a choice.

[10:02]

So, preference is not always a bad thing, I think. Somehow we have to make a choice, this or that. We have to say Wu or Mu, even though both are false statements. Somehow we have to make a choice of using Morioki this way or that way. And both are clinging. But somehow we can't eat without using some kind of form. Well, unless there is a relative circumstance, things evolve naturally as they come off. So the idea of living under those institutions is that You let the life flow right through. And the outcome is to your best benefit. I think so. Well, I don't want to write that.

[11:14]

It's up to you. Absolutely. Is there not just a fundamental distinction between making choices and exercising preference? So every second you're alive, a simple factor of being alive, of being me, is that I have to make choices every minute. I've stuck my hand up and started to talk, I've made a choice, and now I've just got to do that, right? But you then move on. So in your instance, you're going to choose to work, and then whatever consequences there are, you're going to make choices on and on and on. There's a difference between making those choices, which is a factor of living, and being caught by the consequences of your choice. Without making a choice we cannot do anything. And in order to make a choice we have to make a distinction and make a judgment which is better. So I think what we have to keep examining is what is the standard or yardstick of this choice. If this is my selfishness, then this is a preference.

[12:22]

which creates samsara. But it might be... If we awaken to the reality of interconnectedness, that awakening requests us to do certain things in certain way. That is the basic idea, the basic point of meaning of Dharma. Dharma is the things, and Dharma is also the way things are, and also Dharma is how we should behave. There are three basic meanings in Dharma. So, the things and the way things are, can, not can, but

[13:24]

request us to live or behave in certain ways. Because we are living together with all beings, connected and supporting each other, if we destroy something, we may destroy ourselves. So we try not, or so we should avoid that way of life. Or if we destroy or disturb other people, That means we disturb ourselves, so we try not to disturb others. This try not to disturb others is a kind of a preference. But this is also a kind of a request or a teaching from the way we are. So it's kind of difficult to tell if it is fit. So each time I think we need to examine what is happening inside of me.

[14:30]

Then I make any choice of judgment. Well, I think there is a common part, you know, that I understand that the choice is informed by one's practice, at the end of decisions. And the quality of practice determines. Quality of practice. Yes. Whether you live with the decision or not, hopefully if the practice is right, most decisions are in the right place. I would not even... I would like to live away with private care, but if choices are made, hopefully the right choices. Yeah, I think that's all people want to live in that way. But you know, you have to come, in Zazen particularly, you come to certain clarity and all the time you keep thinking, this is not it.

[15:35]

And I would like a little bit firmer, a little bit cleaner. You do. I think that is why we practice. And sometimes we feel, you know, my practice works well. My way of life and my way of thinking, my way of making judgment become more, even a little bit more clear. And that is one, that is possible. And sometimes I feel that way. But if that is a or for practice, then more often we experience opposite. If not for opposite, then it's not a practice or not.

[16:40]

It's another constellation. So of course we practice, study Dharma and practice in order to make our life better, more peaceful, more harmonious. practice, without this direction, there's no reason to do it. I have more but I'll read the next part. Please keep asking. Is this an accurate statement? Our living and dying is used freely to manifest our Buddha nature? Is that accurate? Life and death is used freely. Used. I don't like that word used, used or used. What word would you put instead of that?

[18:03]

What word would you use instead of that? In this translation it says utilized. Utilized. Utilized.

[18:14]

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