Does this work? OK. I'd like to summarize what I said yesterday. And I want to discuss two more points before starting to talk on the text of Kesakudoku. As I said, what I introduced yesterday was the older version of 12 links of causation. And to me, the difference between this heating and 12 links of causation is very interesting. Marker. the twelve links of causation is a kind of a result of the effort of early Buddhist monks who kind of made a formula of the fact Buddha taught.

[01:21]

I don't think Shakyamuni Buddha himself made such a system of teaching. But when the Buddhist Sangha became big and many people came and they needed a certain foundation of teachings. And that effort started right after Buddha's death. And the 12 Links of Quotation is a final result of that effort. But before that, there are many different versions. And after 12 Links of Quotation was fixed, all the various versions created before was almost hidden. And not many people pay attention. to those older versions, and yet those remained as a part of the older scriptures such as Dhammapada or Dhammapada or other part of the Nikayas.

[02:34]

Twelfth links of causation is as follows. First, let me write in Chinese character. First time, nyo. Ryo. This is for myself. If I need to read. Next song. I'm sorry. Can you talk? In English, ignorance.

[03:49]

is in one translation, re-becoming. And the key is consciousness. Can you read this? In one translation, as I said yesterday, psycho, physically, personality, Oops. Thank you. The opening of the sixth sense organ.

[04:52]

And soku is, I'm sorry, contact. Ju is feeling or sensation. I is craving. She is grasping. Who is becoming. So is birth and old age and death. These are 12 links of causation. And we see this traveling from this way and this way. They've tried to find the cause of all the age and death and found birth.

[06:01]

And the cause of birth is becoming. And becoming, the cause of becoming is grasping and go further and further and creating, feeling, contact, six sense organs and psycho, physical, personality, consciousness, re-becoming and ignorance. And traditional understanding in this is a cause and result of three lifetimes. This from 4 to 10 is a present lifetime. Somehow, because I'm sorry, one from three. Because of basic ignorance, somehow we become, we create karma, and we becoming, and we are done at this present lifetime.

[07:07]

And we experience things as a contact of six sense organs and some object. But in this 12 links of causation, object is not included. That is the point. And they, you know, we have feelings, present and unpresent feelings. Therefore, we have a desire on grasping or helping. And when we find something desirable, we crave it. And we want to make it by our own. And that activity become another cause of future lives. This is a basic teaching of Twelve Links of Causation.

[08:12]

But as I said yesterday afternoon, the older version from Skanipata is a little different. It starts from the concrete day-to-day problems. The first question was, from wherever there are arguments and quarrels, there are tears and anguish. arrogance and pride and grudges and insults to go with them. Can we explain how these things can evolve? So the question is a cause of very day-to-day ordinary problems we all of us experiences. So it's not a matter of next previous life and next life. It's about this lifetime. And Buddha said that code is preferences.

[09:19]

Preferences is same as grasping a shoe in Japanese. And in this panepartite goes the eye as impulse of desire, of desire. And from here comes from impulse of desire. And they found a present and unpresent sensation. Then said, but why, sir, is it that we find something present and some unpresent? This is a sensational feeling.

[10:19]

What could we do to stop that? And this idea of becoming and this integration, could you explain where that comes from? And the Buddha said, it is the action of contact, of contact. And in this stanipata, contact means contact of, in this version, there is no six sensory organs. Contact means shiki, or consciousness. And in this version, myoshiki or nama rupa is not something like a psychophysical personality. These things are external objects. So, shiki and something out, nyoshi, consciousness and nyoshi, contact. Our consciousness and external object, contact.

[11:26]

Then we have feeling and craving, grasping, and actually take actions. That is the cause of the problems we have. So in this version, it has only one, two, three, four, five, six links of quotations. So this is only within this lifetime, within our daily lives, how we can avoid or become free from the problems we have with other people within our community life. At the point of this teaching of dependent origination, And when they, I think, this is my guess, but when they established that teaching of 12 links of causation, one of the points they want to make it clear is, you know, do that thought, there's no atman.

[12:37]

and yet Buddha didn't negate transmigration or reverse. How reverse is possible if there's no Atman? And this is one of the answers by the Buddhist teachers, that there's no Atman still because of the karma. caused by our ignorance our life continue from past life to the present life and present life to the future life but in the older version that you know is not a point Buddha only mentioned how we can be liberated, free from the problems we have in this lifetime. And one of the most important difference is the meaning of this nama-lupa.

[13:41]

So our practice is in relationship with others. But in the case of 12 links of causation, this is a kind of a personal effort, individual effort to eliminate basic ignorance. That's the first cause of our problematic . So, you know, when we start to practice following 12 links of causation, then our goal is eliminate basic ignorance. And, you know, this basic ignorance belongs to the previous life and only Buddha. and only a small number of people named Arhat can see the past lives. So this teaching can be completed by only Buddhas, and in the case of early Buddhism, Buddha is only one, one person, Shakyamuni.

[14:56]

And small land of Doridian people could complete this process and enter nirvana. And they never come back. That's the point of practice. In this version of dependent origination, the problem is not the ignorance in the past that is the first cause of our life. The problem is how we encounter and interact with other people. To me, this is very different. But once Twelve Kings of Causation was established, no one questioned. Even Nagarjuna didn't question about this teaching. So this became a kind of authority after Abhidharma, Vyasa and teachings were established. But when we study Dogen Zenji, you know, this teaching, you know, our delusion and enlightenment are within relationship with other.

[16:14]

It's very important. That is what he said in Genjo Koan. The order... or that wasn't, you know, the problem. I call that problem, like what? Sorry. Okay, thank you.

[17:17]

You know, in the very beginning of Genjo Koan, I think you are all familiar with, Dogen Denji said, Wait a minute. My mind doesn't really work, so I have to read. He said, conveying our self toward all things to carry out practice enlightenment is delusion. and all things, or niradharma, coming toward the self and carrying out practice enlightenment. In this case, practice and enlightenment are one word, practice enlightenment, practice slash enlightenment, or shusho.

[18:23]

Through the source is realization. So I think this is a definition of delusion and enlightenment by Dogen Zenji. And according to him, delusion and enlightenment or realization is losing relationship with self and all myriad things or vampo. And he said, to study Buddha way is to study the self. And to study the self is to forget the self. To forget the self is to be glorified by all things, all media dharmas. So to study Buddha's way is to study ourself. And to study ourself is to study, you know, to forget the self.

[19:29]

That we, because there's no such thing as going forward. Then, you know, the self and all living, all near dharma, are, how can I say, existing together. It's not a matter of subject, object, or consciousness, nama rupa, but we are living, existing together, or maybe coexisting, or interbeing is the expression of this way of being together. And to be verified by all things is to let the body and mind of the self, body and mind of the self, and body and mind of others, all mere dharmas,

[20:33]

You know, this is a very important expression of Dogen's teaching, dropping of body and mind. And his teacher, Kendo Nyojo Zenji, said, dropping of body and mind is a Zen. So our zazen is developing of body and mind, and our zazen allows us to put our entire body on the ground of interbeing, or interconnectedness, or the network of interdependent origination. There is a trace of realization that cannot be grasped. We cannot grasp the trace of what we realized because realization is something we can do or we can experience as my own personal experience.

[21:39]

If I can see and I can say, I experience such and such, then there is already separation between self and all living beings, or all beings. So even though we experience, but we cannot say, I experienced, because it's before our, how can I say, relationship as a subject and an object. So we can express this experience only in a negative way, like forget the self, or verified by all beings. You know, the self as independent entity somehow made it away. So our practice is we endlessly keep exposing the ungraspable trace of this realization, living together with all beings, being together with all beings.

[22:59]

You know, this is a really important point when we study Dogen Zenji. He's not a definition, but he's understanding or teaching about enlightenment and delusion, therefore practice. Practice is something which connects delusion and enlightenment, or practice and enlightenment together. So the relationship between self and all nirvana dharmas is very important in Dogen Rinne teaching. it's not really a matter of, you know, eliminate our ignorance that exists inside and take it away, you know.

[24:04]

It's not like a, you know, cancer part of our body. And when that cancer makes, causes problem, we can take the cancer away. Then we become healthy. But that is not good at least Dogen's teaching. Dogen's teaching of problems is caused within the relationship between self and others. So somehow we have to, how can I say, reshape the relationship between self and others. And in order to do so, we have to awake to the reality that we are living together with all beings, and there's no such thing called self. You know, self is like a famous analogy is bubbles in the water, bubbles in the water.

[25:06]

We see bubbles, so we cannot negate that there are bubbles in the water. But there is no such thing called bubble. Bubble is just a condition of the air packed in the water. So only water and air are there. And certain condition or relationship between air and water is called a bubble. So there's no such individual entity called bubble exist. And another relationship between water and air is cloud. Cloud is a word, a water exist, not exist, boom in the air. So there are no such things called clouds. It's just that air and water are the same as bubbles in the water.

[26:12]

And we are the same. We are like the bubble, and we are like the cloud. To awaken to that reality, depending upon the causes and the conditions of this entire network of interdependent origination, we are living and changing. That is so-called impermanence, and that is the meaning of egoism. To awaken to that reality is the very basis to kind of reshape the connection or relationship with others. That is, I think, the point of Dogen's teaching. And as I said yesterday, the key point of this reshaping the relationship between self and Uddhya dharma is the Zen.

[27:22]

In our Dazen, sitting upright facing the wall, facing the Lord means facing nothing. There's no object, only the wall. And yet so many different things coming and going within our mind. So in our Dazen, it's really clear that all the things coming and going are just bhavagas. It's illusion. It's not a real thing because we have no object in other than. And we have no object inside because we don't count breath, we don't watch breath, we don't work on koan, or we don't use mantra, we don't do any visualization, we just sit. So there's no object. So no relation between self and object. both inside and outside. This is really the one.

[28:24]

There's no separation between the person sitting and the entire world, or the old middle dharmas. That is what Dogen Zenji described in Jiju-Ramai in Vendoa. When we sit and showing the Buddha mudra, this entire universe become enlightenment. That means, you know, to show Buddha mudra means mudra is like a, you know, mudra in Japanese word is in. That is like a stamp. And stamp in Japanese culture or Chinese too is like a signature in American culture. That means if we found this stamp, this is a guarantee. This painting or calligraphy or writing was done by this person.

[29:27]

So then we find the Buddha mudra in our activity. This belongs to Buddha, not belongs to this person. I think that in the point of Jiji-Ramayana, it's not our samadhi, it's Buddha's samadhi. It's stamped by three treasures. In our Ketina Cook, we took the stamp of three treasures. That means this belongs to Buddha, Dharma, and Sangha. And in our Dazen, we stamp this body and mind and this activity of free treasures. That means this is not my personal kind of effort to improve this person, become more kind of a desirable being. to accomplish certain goals.

[30:30]

But our practice of zazen is forgetting the self. Then within this activity of zazen, the stamp of three treasures or sandoin was there. That is the point of this zazen, our practice. As Buddha said in the final part of this teaching from Tanipata, there is a state where form ceases to exist. Form of Nama Lupa ceases to exist. It is a state without ordinary perception and without disordered perception and without no perception and without any annihilation of perception.

[31:35]

To me, this I don't like the word state, but this is the same as beyond thinking. Within our garden, all different kind of condition within our mind coming and going. But our garden has nothing to do with those things. Those are like bubbles in the water or clouds in the sky. But our Dharven itself, being stamped by three treasures, or Buddha Mudra, is beyond thinking. Beyond thinking includes thinking and non-thinking, or not thinking, or shiryu and fushiryu. That is fushiryu. So our practice of our Zazen is the pivotal point of kind of reshaping or changing the relationship between self and all the media things.

[32:49]

the separation between self and object, as Nama Lupa, can disappear. And we forget ourselves, and we don't disappear. It's there, but it's there as a part of the network of interdependent origination. And this teaching, I think, This teaching of Dogen Zenji came from the Mahayana teaching, especially the teaching in the Lotus Sutra about the reality of all beings, or in Japanese, shoho jisso. And this teaching of shoho jisso, or reality of all beings, And why in Dogen teaching, you know, wearing okesa in a certain way and using ryokyu in particular, you know, way and venerate in the room or space when we enter the zendo, we bow to the zendo.

[34:14]

and we vow each other to be unique. This practice is important, not important, but meaningful. I think it's coming from Dogen Zenji's understanding of the teaching of shiho jisso, And so this has something to do with this teaching of Buddha, liberation exists within relations between self and others. So that is called interdependent origination, not dependent. So I'd like to introduce Dogen's teaching about Shoho Jisto and our day-to-day lives. And I briefly talk about our Zen practice, and that is a key point to kind of turn around the relations between self and others, and then how we can live or how we should live on the basis of that awakening in that point, I think.

[35:35]

And one of the very important and helpful teaching about this point, what is the best way or the best relationship or connection between self and all beings. And, you know, food and eating both and clothing and space to live or sleep are part of the most intimate, close things among Mugya dharmas for us. So what kind of attitude do we have toward those things, food, clothing and shelter? is kind of a point which examines our attitude toward all living beings, all that medium of dharma.

[36:40]

So we encounter with all media dharmas, we can't encounter all of all media dharmas at once, but we encounter certain person, certain food which is offered, and certain clothing which is available to us. What kind of attitude and idea we should keep to make the connection or interdependent origination between self and India Dharma. It's the point of Dogen's teaching, in this case, about the or clothing. And when he discussed about how to use Oryoki, In Fushiko Hanpo, he really clearly mentioned this point.

[37:46]

So I'd like to introduce the very beginning of Fushiko Hanpo. Fushiko Hanpo is a part of Ehe Shingi. I'm sorry, Fushiko Hanpo in English is... The Dharma for Taking Food, this is a part of Ehe Shingi, or the English title of our translation, our means, I and Taigen, Dan Leighton's translation of Ehe Shingi is Dogen's Pure Standards for Zen Community. So this is a part of regulation. And in this Ehe Shingi is a collection of six independent writings about different aspects of our practice life. And of course, I think one of the most important and well-known parts of Ehe Shingi is Tenzo Kyokun.

[38:49]

Tenzo Kyokun is an instruction for Tenzo. And this Fushiko Hanto is teaching for the people who receive the food prepared by Tenzo. So Tenzo-kyokun and Fushiko Hanto are one pair. So in Tenzo-kyokun, Dogen taught people who prepare food. how they use that work as a method, not a method, but a way to express this interdependent origination. And in Fushiko Hantou, he teaches how the people who receive the food prepared by Tenzo can express the same attitude toward all beings, but in this case food and bowl.

[39:52]

So Dotsukuro Shukampo is the description of how to use Oryōki, nothing philosophical. except in the very beginning, as introduction, he described the very basic principle of receiving food. And this is the same as our attitude toward okesa. So I'd like to talk about this. And Dogen mentioned about or the reality of all beings. If you have a copy of Dogen's Pure Standard for Zen Community, this is page 183. Dogen says, As Sotra states, if we can remain the same in the food,

[41:00]

all dharmas also remain the same. If all dharmas are the same, then also with food you will remain the same. This thing is a problem. The original word is whole. Literal meaning of this kanji or Chinese character is equality. And Togonzen used this word, for example, like when he said, practice and enlightenment are one.

[42:09]

We use shesho itto. And first I translate this itto as one and equal. But someone said one and equal don't make sense in English. So we translate this as one and same. One and so makes sense in English, but one and equal doesn't make sense. So I translate this to as stay or sameness. And this to is a, I have to be careful, important word. So he discuss about this to, equality. And this sutra he quote here is the Vimalakirti Sutra. In the first part of Vimalakirti Sutra, Vimalakirti was a lay person, and yet he was very enlightened.

[43:14]

And one time, Dhammalakirti became sick. So Sakyamuni Buddha asked his disciples to visit Dhammalakirti to console. But all his disciples rejected because they had a very painful experience with Dhammalakirti. I think you are familiar with this story. And this expression appeared in the case of Shibuti. Shibuti and also Mahakasyapa both said from the beginning You know, in India, Buddhist monks beg food. So begging and food is connected.

[44:17]

And both Mahakasyapa and Shruthi are very excellent monks. Of course, Mahakasyapa was the first ancestor in our lineage, and he became the leader of the Sangha after Shakyamuni died. And Shibuti was considered to be the person who most deeply understood the teaching of sunyata. But then Mahakasyapa did pakuhatsu in a kind of a poor neighborhood. Our democracy appeared and said, if you, you know, take food only from the pure neighborhood, you don't really understand equality. So you should, you know, take food from the rich people too.

[45:22]

And democracy had bothered each person. So Yungarakebe kind of criticized Mahakasyapa's practice. His practice was kind of very conservative. He tried to practice simple and strong practices. And about Shibuti, Shibuti was also a Tathagata, and he came to Vimala Kirti's house. You know, Vimala Kirti was a very rich person. So, Vimala Kirti, you know, if you really understand the Dharma, you have to really understand the equality of all beings. And somehow, you know, in that sutra, in that story, Shibuti didn't answer any question from Yamaakirti.

[46:29]

That was the story. It's a very interesting story, so I don't have time to discuss it in detail today, but if you are interested, read the Sutra of the Miraculity. Anyway, this is Pat Dogen's quote. First thing he said, if we can remain the same with food, all dharmas also remain the same. Mahakasyapa and Shibuti penetrate the reality of all dunas because they are the superior disciples of Buddha. So if you see the teaching of equality of all beings, that means no discrimination, there's no discrimination between fancy food and plain food, then if you understand the teaching or dharma of equality, you should accept any kind of food whether it's plain or fancy.

[47:46]

If you want to get only from food because fancy food cause attachment, then the person does not yet really understand the dharma of equality. That was the point of that story in the Morality Sutra. And here, Dogen Renji is a little twisted about this equality between food and dharma. In the story in the Rinpoche Sutra, Rinpoche said, if you understand the equality of all dharmas, you also should understand the equality of all food. But Dogen then made a little twist, and he said, just let dharma be the same as food, and let food be the same as dharma.

[48:52]

So it's a little different. Dogen mentioned that food and dharma are the same. instead of praying food and fancy food, that food and dharma should be the same, or two. That means food is something material, and dharma is truth or reality or teaching. We think dharma is valuable or important, but we don't you know, usually appreciates so much about food. It's just a thing we need to keep our life. But what Dogen is saying is we should really value the food, same as Buddha's teaching, or Dharma as reality or truth.

[49:55]

That is the point of this teaching on fushiku hanpo. So Dogen continued, for this reason, if dharmas are the dharma nature, the food also is the dharma nature. Dharma nature is same as buddha nature. As a kind of terminology, Buddha nature is about living beings, and Dharma nature is about things, or beings, life of things, basically the same thing, the reality of all, both living and non-living beings. So food and dharma should be equal. That is the point of Dogen. So as we liberate and value and appreciate dharma, we have to appreciate the food in the same way. That's why we have to venerate the food we receive.

[50:59]

And we have to venerate the bogus we use to receive the food. And if the dharma is suchness, suchness is reality itself, justness. If the dharma is suchness, food also is suchness. If the dharma is the single mind, food also is the single mind. If the dharma is body or awakening, food also is awakening or body. They are named the same. There are many saying the word same appeared in this section, but the same is said in that poem. And Dogen pointed what this poem means. So I spoke later.

[52:02]

Though knowing the same and their significance is the same, so it is said that they are the same. They are the same means the food and Dharma are the same. So we should keep the same attitude toward food and toward Dharma. Asutra sois, name the same, and significance the same, each and every one is the same. consistent with nothing extra. And Mazu, Mazu is one of the most famous Chinese Zen masters, Mazu said, or Vasudoids, if the dharma realm is established, everything is entirely the dharma realm. Dharma realm is hokkai, or dharma world, or dharma universe. If suchness is established,

[53:05]

everything is entirely certain. So food and everything we receive or exercise or sing, everything we encounter is suchness. If the principle is established, everything is entirely the principle. If phenomena is established, things true and phenomenal is re and ji, something ultimate reality and phenomenal or relative or concrete reality. If phenomena is established, all dharmas are entirely phenomena. Therefore, this same is not the someness of parity or equality. Parity and equality. That's why, because Dogen said this plural is not equality, that's why we translate as same.

[54:10]

He clearly said this doesn't mean equality by comparing two separate things. But this is oneness of all beings, as reality of all beings. But the sameness of awakening to the true sameness, this awakening to the true sameness is a translation of anuttara-samyaksambodhi. The Chinese translation of Anuttara Samaksambodhi, or ultimate or supreme awakening, is Muzhou, Shou, Po,

[55:19]

This to is sento. And nyojo is a translation of anuttara. Nothing beyond this. So nyojo means answer, possibly. And this part, sho, is anuttara samnyak. This is part of samnyak. And this is a part of sambodhi. Both sam means true or real or right. Sho is shobo genzo. And To is equality or sameness. And Gakku is awakening. So Pat, he said, the word, the miraculous use of equality or To, sameness is, you know, with different fancy or plain food.

[56:32]

This To is a To within Anuttara Samyakshambodhi. So, this awakening is the way we see all near dharmas as the same at all. Truth, equality of all beings without any discrimination or classification. We see, or Buddha sees, everything equal. There's no body judgment. That is Amitabha Sammukham Bodhi. And that is how we should see the food in the case of eating. And that we should see the things in the material of okesa. So this attitude of receiving any food prepared by Tenzo or donated by the people are the practice of this Anuttara Samyakshambodhi, receiving everything with gratitude without making discrimination.

[57:48]

That is a very important point when we practice takatsu. I think I'm going to talk on Ryokan's poem about Takahatsu at the Berkeley Zen Center on Saturday after this Wendoukei. And I think I'm going to talk on my experience of Takahatsu. But Takahatsu is very important and wonderful practice, but it's not possible to practice in this country yet. I think, I hope someday we can talk to them. But Takohashi is a very interesting, important, and difficult practice to, you know, receive, to encounter and receive all different things from all different people with same attitude, same, you know, gratitude. Anyway, so dogmas of this equality or sameness is the sameness of dual supreme or ultimate awakening.

[59:01]

And awakening to the true sameness, this Anuttara Samyaksambodhi, is the ultimate identity of all the suchness, excuse me, the ultimate identity of all the suchness from beginning to end. Let me read a little more. The suchness of the altruistic identity from beginning to end is the genuine form of all dharmas. This genuine form of all dharmas is translation of Shoho Jitson, true form of all beings, or reality of all beings, from the Lotus Sutra. and fits only a Buddha together with a Buddha, can exhaustively penetrate.

[60:11]

So this is Buddha's awakening, the reality of all beings. Therefore, food is the dharma of all dharmas, fits only a Buddha together with a Buddha, exhaustively penetrates. So food, how we receive food with gratitude, without any discrimination, or saying preference, or like and dislike, is the practice of anuttara-fanakasambodhi, and practice of the reality of all beings, And just at such a time, just at such a time, there are the genuine marks, nature, substance, power, function, causes and conditions.

[61:16]

For this reason, dharma is itself food, and food is itself dharma. So he's discussing the identity of food and dharma. And these things I read are pen-searchings, the teaching of pen-searchings from the Lotus Sutra. Again, let me write down Japanese first. I'm Italian. Store. Store. Pie.

[62:20]

Dickie. Star. E. May. Car. Ho and what was the last one? In this translation, this soul is Marx. Is there another one? Marks or common translation is form. You know, I discussed about muso yesterday. That is no form, this form. And so is nature.

[63:22]

Hai is body. In this translation, we translate as substance. And 力 is power or energy. In this translation, we have power. And 作 is function or work. 因 is cause. 因 is conditions. 可 is result. A whole is not here in this translation, but whole is. Let's see. Retribution. Retribution.

[64:29]

And the final one, is the expression we translated as the ultimate identity from beginning to end. Ultimate. is ultimate. who is an identity or sameness or equality from the beginning to the end. And the beginning to the end means from number one to number nine. And my understanding of this teaching of ten such things as a reality of all beings, a true form of all beings, the first five, are the uniqueness of each and every being.

[65:39]

Each being has its own unique form and unique nature and unique body and substance and power or energy. And each one of us or each one of beings have its own function or work, something we can do. So the first five refer to the uniqueness of each V. And the next four, from six to nine, is a connection or a relationship within time and space. You know, being and power is a relationship within time. Thank you.

[66:44]

Most well-known example is being and truth. Then we plant seed of certain, you know, plant. We, you know, can get certain fruit. If we planted apple tree, then we get apple as a result. So the seed and fruits were in and out. are actually in the food. In the relationship within time, when seed was planted on certain place, which had certain conditions, that is N. If seed is kept in a dry storage, it doesn't sprout.

[67:47]

So in order for seeds to sprout and grow, we need certain conditions, such as humidity, or certain temperature, or sunlight, or nutrition from the soil. Those are the conditions that support the activity or practice of seas. So this number seven is a connection within space. Without a connection or a support or a relationship with others, from others, the sea cannot grow. cannot exist even. And when a seed has certain conditions and keep practice, keep living, keep working, then it, you know, growing through flowers and they are fruit.

[68:59]

And that is not the end of the story. but when uh certain plants their fruits even flower it has something to offer to other beings you know when we see a flower blooming somehow you know we feel good we the flower makes us happy That is not the purpose of the plant to bloom flowers. But as the result of the practice of the plants, the plants makes us happy, even though that was not the primary goal of the plants. The goal for the plants is to produce seed for next generation and continue their lives. But somehow, when a plant, their bloom flowers or their fruits, they offer something to others.

[70:12]

Or for blooms, you know, famous local poem is, you know, bees or butterflies come to, you know, get the nectar. And these butterflies help the flower to spread the pollen. So there's an interconnection between the desire of this practice and all other beings. So number seven and eight is the connection within space. So all together, the teaching of ten suchness, I think, is each and every being is unique. We are living as not of interdependent origination, and the thread is transparent.

[71:14]

So we cannot see the interconnection, and yet we are all interconnected. So without the support or relationship with others, the knot cannot exist, same as a balloon or clouds. So we cannot say, you know, each independent entity is kind of a condition of causes and conditions within this entire network. And we are supported to live as ourselves. And by living, fully living our life, we also support others. That's how we are living together with all beings. So my understanding of this teaching is, first five is uniqueness of each and every beings, and next four is a connection with all other beings.

[72:27]

And the final N, ultimate equality or identity from beginning to the end means those nine is not nine separate independent items, but this is just one thing. That is what this expression called TO ultimate identity means. Please. I mean, begging is not yet possible. That's what I said. Well, let me finish this teaching in Shikampo.

[73:32]

Finally, he said that this Dharma is received and used by all Buddhas in the past and the future. This dharma means the identity of all nine things. That means interconnectedness. And each and everything, all dharmas, exists only as a part of this inter, the network of interdependent origination. And we kind of generate this entire network. That means we generate each and everything within this network. And in this case, food is a part of this network. So we should receive food as Buddha received any food he was offered.

[74:36]

In practicing with that attitude, we practice Buddha's awakened, that is, anuttara-samyaksambodhi, to see things equally or as identical or oneness without any discrimination. That is why we receive food and use Oryōbi in a very, how can I say, respectful, you know, most respectful and thankful way. This is our expression of our gratitude toward this network of intergovernmental nations, and each and every beings or living beings, especially the Kenzo and people working in the kichi, were people who offered the food or the nature, which any food is a gift from the nature.

[75:44]

So by receiving food without saying like and dislike, we express our gratitude and also awakening to the reality of all beings in which we are part of it. And finally he said, this food is a fulfillment that is the joy of dharma, joy of dharma and the delight of meditation. The joy of dharma is the whole thing. And the rite of meditation, zen netsu, the rite of zen. Zen? The rite. I'm sorry. A-Y-Z-H-T, the rite, joy. You know, this is kind of dogma's teaching, why we have to build Ryōki in certain ways to show our respect, gratitude, and awakening to the, you know, interdependent origination that support our life.

[77:06]

That's the only way we can exist. And when we study, you know, Kesa, this is really important. You know, this text, Kesa Kuroku, it's not so difficult to understand. It's not like a Buddha nature or a beauty. It's not so philosophically difficult. It's rather, you know, simple, and we can see another architect of Dogen Zenji. He is not a scholar, and he is not a philosopher, but he is a very, how can I say, what is the word? Good student of Buddha with faith.

[78:12]

not so much a philosophical idea, because he is really a humble student of Buddha. Well, we don't have much time. I wanted to mention another point. But this morning, we don't have time, so I will talk in this afternoon. I start to talk on the text. Any question or comment? Please. These ten are called ten sadness. Okay. And also this is called shoko jisso, reality or true form of all beings, all dharmas.

[79:22]

Okay. Please. Okay. Yeah, oh, the source. I think this includes both teachings. Within time, we need to work with the, how can I say, sequence of this continuation of our karma within time. And within space, we are living together with all beings. So this is a kind of integration of both. So it's not an injection of one thing undertaking another thing.

[80:25]

Please. It's very simple, but I really wondered, why did you make this thing to study? Because the Shakyamuni's four books, and I looked yesterday, so many things. Yeah, there are so many things, but we have to study one by one. And why is this so important? Or is it important? I think we understand why it's so important for Dogen to read this text. And okesa is also important personally in my opinion. And my teacher's teacher was Sawaki Kodo Roshi, and he put very much emphasis on okesa. One of his most famous saying is, shave your head and put on wearing okesa and sit.

[81:33]

That's all. very simple. So in my lineage, you know, Okesai is really important. And also, you know, many of you have already wearing raku-su. This is a super-private form of Okesai. And why you wear Okesai or raku-su? the meaning of this wearing. That is what Dogen-ji is writing about in this practice. So at least in our practice as a student of Dogen Zenji, this is one of the most important part of his teaching. And to me, important point is Logan's philosophical teaching is very difficult and subtle and deep. But because of this kind of formal teaching, like using Boryogi as an expression of our awakening and gratitude and wearing of kesa, we can do this.

[82:50]

Even if we don't understand Dogen, that kind of difficult teaching, we can practice what Dogen taught, and we can really do. what Dogen is discussing in his very difficult writing. So we don't have such a concrete practice. Only people who can understand very difficult teaching of Dogen can do Dogen's disciples. But because of, you know, various, you know, many, you know, increased practice using our body, even though we don't really understand intellectually what we are discussing, still we can practice what is teaching. So it's very to win. I have been practicing as Dogen's children for more than 30 years.

[83:56]

But at least the first 25 years, I really didn't understand what Dogen was talking about. Of course, I understood some, you know, expression, but I didn't really understand, you know, the deep meaning. But still, because there's a form, like a city, and using orio-kin, and hatu, or wearing robes, you know, I could continue to practice until I really start to understand the Dogen's teachings. start to make sense to me so i think this is very important uh teaching a lot of practice okay thank you thank you very much

[84:55]

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