Good morning. Good morning. This is the third day of the Uesugi Endo. It took us two days to talk about Akai Inzanma, the ocean sea from the east. in the context of and also the and the relationship with the and also the same. And they would find is not such a simple person. Even though he quote So now I return to Kyrie Donner. All of what we know, this same is not

[01:01]

but from one scripture, and it's not a Buddha's statement. You see, the American is saying he was not a Buddha. He was not even a monk. And the final two or three sentences is mother's statement. So this is not a Buddha's statement. No. Let me start to read from the other two. He said, this is Buddha's sin. I thought this is Bogen's and it's Harry's mistake. He didn't have the practice, but I have it. by him. So he wrote with his memory and he carries it with him. He does say, but I don't think so. I think this is intentional.

[02:22]

He kind of... cut all this part of Bartholomew's saying out from the context of Bartholomew's teaching. And so this said is said as Buddha Dharma. It's for America, Catholic-based. So now we forget about the first verse of faith, and the first dogma we study about, you know, basic teaching of faith. So, and now we read this from here, this saying, as Buddha's saying, as Buddha's teaching, that the Hong Kong Buddhists If we say this and that step, no one could understand.

[03:23]

So, in this practice, Togen may not recite what is said in this sense, because he appreciates and interprets this telling of Buddha Dharma, of Buddha sense. So, please forget what I said yesterday. So I start from here. The Buddha said, it is just the Dharma that combines to form this body. When it arises, it is simply the Dharma's arises. When it ceases, it is simply the Dharma's ceases. When these dharmas arise, the bodhisattva does not state, I arise. When these dharmas cease, he does not state, I cease.

[04:30]

In prior thought moments and subsequent thought moments, the moments do not relate to each other. In prior dharmas, and subsequent dharmas. The dharmas do not oppose each aki. This is called the ocean seal samadhi. So now we try to understand it as ocean seal samadhi or kai-in-samadhi. And I continue to read Dogen's comment. We should work at studying closely this saying of the Buddha. Attaining the way and entering verification do not necessarily depend on much hearing and many words.

[05:42]

Those with the broad learning of much hearing will go on to attain the way through fourth grade. Those with their universal learning equal to the sons of the Ganges will eventually verify their entrance through a kata of a single grade. Much more is the case with the present ones, which do not see original enlightenment on the path ahead, and do not pick up initial enlightenment within verification. It may be a virtue of the Buddhas and ancestors that they cause the occurrence of original and initial enlightenment.

[06:44]

But it is not the case that the enlightenment of initial enlightenment, inherent enlightenment, and so on, are taken as the Buddhas and faithless. In this paragraph, he says, this thing of Buddha is really important. It is a short saying. If we truly deeply understand what this means, then we can very, very understand the reality of all beings. So we should really carefully study and then we understand. So when you say the same, you mean the taking the same in one, two, and with my students sitting together and saying this whole thing is the same.

[07:57]

although he doesn't actually quite agree with their original intent. But if you understand what they've said in the way he... So he used these things to express or explain his insight of the time that people of Oceania see someone. So we have to really work on what this means. So Dogen says we should work at study, studying closely the Spain of the Buddha. So we should restate this thing or not at Buddha's saying. Attaining the way and entering verification do not necessarily depend on much caring and many words.

[09:08]

And next sentence, those with a broad learning of much caring will go on to attain the way through four phrases. These with universal learning equal to the sounds of the countries will eventually verify their entrance through Akata was in effect. When you read the literatures, you will see many of the masters. Before they became the monks, they were great scholars of Buddhism. For example, Hokusai of Heishan was scholar of Diamond Sutra. He wrote a commentary on Diamond Sutra. And he heard that there are some group of people in the South who is saying they could apply enlightenment, you know, wisdom, but in Diamond Sutra, it takes more than

[10:24]

We can do that. So, this person, Tokusan, carried his commentary on the Diamond Sutra and traveled to the south to have an argument with so-called Zen people. Somehow, on the road, he met an old woman who was selling ice cream. Because he was hungry, so he asked an old woman to get some flasks. The old woman would say things like they were traditional. And asked him, it said, your past mind is ungraspable, the present mind is ungraspable. Future mind is ungraphed time.

[11:26]

With which mind do you refresh? In this case, it is refreshing the mind in Chinese terms. The old woman said, the mind of past, present, and future must be graphed. 51 days of research. Then he couldn't find an answer. So he gave up, you know, arguing against them. And he bought all the books he carried, and he said, I think that was he. The empty landscape does not fit our stomach. So, Paul was, took some probation with one of the exiles who studied New York, and yet, he didn't really see or experience the truth or reality of sin.

[12:39]

By, you know, In this case, he was questioned by this un-learned old woman. Then he started to see the reality beyond thinking, beyond something written in the scriptures. So there are many people who studied a lot And yet, when they enter the way, merely enter the way for experience, the truth will come. They will meet such a gift among all books of life. In one phrase or one verse, So what she's telling here is this short selling of Buddha.

[13:43]

If we were to reiterate what is said in this selling, then we are getting away from our way of life. based on our limited, conditional way of thinking, based on our idea of need, and how our challenge satisfies ourselves. So here Dogen said this is a really important and meaningful thing, so we have to carefully Kishidawa Iwanroshi gave a keshō on this chapter of Shōbō Genbu, and he said we should

[15:04]

We use the word rescue. Start with this thing and practice with the commentary practice including sitting in the window and practice day to day. If we can practice based on according to this technique, then we can win. And things are moving. Here now, right now, right here, right now, right here, right now, right here. So when we meet, that's when I talk, just talk. So there's no such a story. Just two people to us right now.

[16:07]

That is the point of this treaty. And he said, we should practice this and involving that is said in this court. And that we should get up and say, do we give up this thing? If our body becomes this thing, and our activity becomes the expression of this teaching, then these words day-to-day activities, not with how mixed-race practice . But this is our .

[17:10]

So we have to practice. But before start, to me, I'm kind of an intellectual person. This is the first time. For me, before to start to practice, I need to understand that this is my kind of school. Actually, studying and talking and studying and talking, I went to practice. for many years. Anyway, then next, Dogen Zenji again said something about his criticism against the theory of . Much more in this case with the present ones. which do not see original enlightenment on the path ahead and do not pick up initial enlightenment within meditation.

[18:25]

It may be a virtue of the Buddhas and ancestors that they cause the occurrence of original and initial enlightenment, but it is not the case that the enlightenment of initial enlightenment, inherent enlightenment, and so on, are taken out of the Buddha's own head. This, in card translation, original enlightenment, is a translation of Pongra, These are the words, Chinese words used in the awakening of faith.

[19:37]

And in the English translation of awakening of faith, I introduce is translated as ordinary enlightenment, and this is translated as a process of actualization of enlightenment. That means no matter how derogated we are, all of us have ordinary enlightenment in here. And yet, in our case, this ordinary enlightenment is hidden. Covered is dark, eroded thinking. So we need to discover this ordinary enlightenment. This is like a diamond covered with a rock. and cuts, so we have to first discover there is a diamond in it, but we need to push it out.

[20:45]

It seems we are too young. There are a lot of things in our mind that are garbage. But within this garbage, there is original energy that is saved with Buddha's wisdom. So first we have to discover this diamond. Then we try to take all these garbage out and polish this diamond. Then the beauty of diamond will be revealed. That is the process of actualization of enlightenment. That's what Shikaku means. This is a process of practice to return to this original enlightenment.

[21:51]

The original enlightenment is the source. It's already there. And yet We are not there because we don't see. So we have to return to the origin. That is a very basic theory of the so-called . And in fact, Logan Lindsay's talking here This practice of kai-in-zanma in Dogen's teaching is not returning to the origin. That is for human, when he says, much more in this the case with the present words, which do not seek original enlightenment on the path ahead.

[22:52]

So, Even though we have ordinary enlightenment in it, we lost it. So we started practice, graduated, and finally reached this ordinary enlightenment, and we replaced beauty with enlightenment. And though there is a misguidance, what she's talking about, This is the theory of awakening of faith. In general. But Dr. Wenzel, his practice is not this. So we don't expect any original enlightenment to be the goal of our research. And to not take up initial enlightenment, Initially, see.

[23:55]

See literally, initial or beginning. That means the more we practice, the more we will awaken to the virtue of Buddha's awakening or original enlightenment. So it's gradual. depending upon how much we practiced or how deep we practiced, we attained so much certain degree of enlightenment. That is called initial enlightenment. So we can, you know, then finally we attain that level. And Dogen said, His practice is not at all based on this family or this movement of practice and realization or attainment, attaining enlightenment.

[25:06]

This means what he is talking about, as a kai-in-zama, or ocean-sail samadhi, is not based on this kind of But when we eat this, it's not a film. It's not a chat, or how we can practice, fapping the goal, fapping the starting point. and how long does it take to and how many stages we need to go through. That is kind of Buddhist thought. But for Dogen Zenji, light in this lighting is not that kind of thought. But his lighting is not a thought.

[26:09]

It's like a travel guide. But what he's writing here is a report of where he lives, what he experiences, what he's doing. So it's not a matter of this kind of child or travel life. What he's expressing, where he lives, and what he sees, what he experiences. So what he is writing is the reality or actuality of his life at that moment. So when we read this and practice following his teaching, then we may see exactly what he experienced. But there's no guarantee. We have to make sure by ourselves, within our practice, within our own practice, and to express our experience through

[27:18]

with our own work. But to this level, you know, at least this is one person's default of faculty experience. So this is one example or model of practice within this summer. Please. So, in a sense, I think you're saying that Dogen is saying that the Tathagatagarbha, the awakening of faith, is too dualistic. It's dualistic because there's now and then instead of just now. But in the awakening of faith, So tell me, in the awakening, it says, the process of the actualization of enlightenment is none other than identity with original enlightenment.

[28:33]

So shikaku is hongaku. So that's very non-dualistic, isn't it? Isn't that non-dualistic enough? Yes, that is the same from original environment. From here there are, you know, many stains. And it takes a lot of time to get to the original environment. But from here, you know, this process in itself, manifestation of . So there is two sides. That is the basis or origin of sudden enlightenment and gradual enlightenment in Zen. If we put emphasis on this side, this is plus. manifestation of the original awakening, then this is subtle enlightenment.

[29:48]

But if we see from here, there is a process. We are deluded. We are not Buddha. We are not enlightened. So we have to go through a process. So in awakening phase, there are two signs. And at the time of Dōbē-zenji in Japan, there is a kind of a movement of too much emphasis on original enlightenment. So everything is enlightened. Even melodic person is already enlightened. Please. If you say it the way we just said it, then it would be true. So it depends on how you say it. It is. And how we practice. You know, that kind of teaching through have too much emphasis on this side of ordinary English, then we cannot even reassess people.

[31:11]

If everything is already Latin, why we have to study? Why we have to practice? But you say, if everything is already writing, everything is an manifestation of that. In English, that gives a very different message. So in one way, the person would still have to practice living that way. But in the other way, you would say, oh, that would be great. You know what I mean? That would be a way to say, oh, I could just have something else. Yeah, that's what happens. A dog and a heart from that group of people I have a question. If everything is already enlightened, how do you realize and assess that it allows bodhicitta and study of dharma and practice so far? So that was something to do with Dogen's whole process of searching away.

[32:15]

So now they are re-teaching it the different ways so that we don't fall into that thing. Thank you. It's easier to do it with art as being just a process. It's basically just a story. A story? Yes. So this is a story that's relying on the being. the person going through that process, that they've sent out a lot of changes, everything has to go through that process. Yeah, there are many contradictions in Buddhism.

[33:19]

Yeah, there are many different kinds of stories about how we can become Buddha. And what kind of practice is most effective? What kind of, you know, theories? You see that the theory is the same. You know, they start out being, it seems to me, one change, and you see that travels to a point where something varies a lot. Yeah. From them, point of view, but it's a fiction. And to me, this is kind of in my viewpoint. You know, they make like a chart from a starting point to the goal, the goal you put out, 52 stages. And it is said only Nagarjuna, as they are actually living human beings, only Nagarjuna leads to forty-sevenths.

[34:32]

That means people who made this chart have never been there. So, it's very interesting story. From this that to be made by the people who never been there. So, we put it to be so serious. But for Dogen, not only Dogen. In this point, Dogen and with them teachings, including Master or other than Master Fusen, Our practice is not this kind of chart or theory, but actual learning, actual experience, how we did, how we experience, how to do things with actual things, with things and people, and how we experience.

[35:38]

We see Buddha's awakening within our actual learning. On that point, . So this is like a story or a dream. Is that fixed on our interaction and our relationship with the enemy? Yeah, in Dogen Zenji's teaching, enlightenment and delusion. realization of this only within relationship with self and . So that we don't get back to the origin within ourselves, but the result of the relationship, depending on how we interact with things we are working with and work for the universe.

[36:51]

Getting up from our attitude towards all we need to think, this entire universe becomes enlightened. What becomes 3111. It could be pain, or it could be a barrier, or it could be a world of anger, or fighting spirits. Then we start with, Kind of strange thing. Next paragraph is exactly the same quote. I'm not sure if Dogen repeat the same quote or not. Maybe this is someone copy this, right?

[37:54]

Shogun have been hand-copy. For someone who made copies, make a mistake and copy the same word twice, I think. So I need to talk about next paragraph. So I go. The moment of the ocean sea is so much. So from here, Dogen writes his own comments on this thing of the Buddha. The moment of the ocean seal Samadhi, or Kai in the mind, is the moment of just atonement

[38:55]

the same of just the dharma. This time is called combined to form this body. The single combined mark that has combined to form the dharma is this body. This does not mean that this body is taken as a single combined mark. combined to form it. It says, in short, that this body is the activity expressed by the phrase, combined to form this body. This is Dogen's comment on the first part of this book. And this quote, in Chinese, to me, Chinese is much simpler and easier than English translation.

[40:09]

So let me write Chinese. What Buddha said is, tam yin shu ho, He. [...] ah, ho, chi, zi, fuge, ga, chi, ah, shi, shi, ho,

[41:12]

The first line is fondly with a very loud voice. One sentence is lost. Go means get together. Much. So get together. Jō is become. become or make Shishin in this way.

[42:27]

So only with many dharmas get together and become or make four This one. In the Vimalakirti Sutta, the Vimalakirti and Manjushri talking about the six-point sattva. And so this system is both sattva's body. So our body is formed. only with many tarumas. In this case, it's tarumas in our body with five candles. Form, and the sensation, perception, formation, and consciousness. So this tarumas with five candles.

[43:35]

So our body is formed with many elements of Agustanus. And he says, the moment of this ocean sea is at Ocean Sea Samadhi, or Kaizanma. The moment of the ocean sea samadhi is the moment of just, just with the dharmas, just the dharmas. This translation only says just the dharmas, but originally it said just with the dharmas. The saying of just the dharmas, So, the thing of just development in the time of Kaini, Oshansiri Sonati, is only a movement or expression, or a thoughtful saying, or a thoughtful expression of all media problems, all media dynamics coming together.

[45:06]

and makes his body. So he's talking about interdependent of the nation, all media values somehow get together as a cause and correction, correction of both conditions, and force our bodies, not only human bodies, but this black boy who came with us and put us in the pool, a frustration of various kinds. This reality of interdependent ordination is itself a kind of And it's helping beings, including ourselves, our values, each of the family values, is in this portion.

[46:20]

So this portion means this network of that mental imagination. That book, within that portion, is Saman, except Saman, and we are out of it. And this time, this time of Kaizenman, is called, combined to form this world. Forming this world. So all the elements are moving. And somehow, my body is fogged, and your body is fogged, and Kedu is fogged, and Blackboard is fogged. That is . So it's really kind of ordinary things.

[47:27]

But things really happening with and without Our body, or our life, is self-kindness. And therefore, the single combined mind, single combined mind is the world's goal. So our goal is one single combined form of a collection of many talents. In my case, you know, this is my body, and somehow my mind is function now to talk about Taoist teaching.

[48:39]

That is one thing combined, all that was get together and combine, and form this Sho Hapus body and mind, this particular body and mind. That is my body. This is the body of a character. Each one you have, your body is the same. That also means our body is empty. Only the parts, collection of parts, are our body. I have no such things called a back show. I call this show, Collection of Fact Scanners Show. I get no such show beside this thing, Collection of Fact Scanners.

[49:44]

So I could just name or label of these fact scanners. And now I'm talking about what I'm thinking. So this, what I'm talking is my thought. Actually, there's no such thing as my thought. Whatever I'm talking is what I'm studying from my teachers, or from many Buddhist texts, or from my experience, or from my practice. So there's no short thought. Are you saying or is Dogen saying that when all of these darkness arise and there's this body and this couch and your body, that it isn't like the darkness arise and I just have this body.

[51:00]

The couch and you and the people in this room and me and the world have to all arise at once. I stay for a while, change, and disappear. So it isn't really separate, your arising and my arising. You are part of me. Yeah, that's what he's saying. Yeah. He will say a little later about time. Okay. Yeah, time is really important for him. It's not simply time. I'm going to say movement. What he said. Movement. Yeah, movement. This is the time. Time is very important in this moment. So he's talking about this moment. This moment of arising. Now he's talking about arising. And next sentence is kind of strange.

[52:08]

This does not mean that this body is taken as a single combined mark. It tells us why to form it. In the previous sentence, it said, the fingers combined, that has combined to form the dharma, this is good. But he said, this body is not this one. Kind of contradictory. I like this. I mean, this means, I'm, This is my understanding, so you don't need to believe me. But this means as a result of this movement of many dynamics, this body is formed as one compliant form. But when we think in opposite direction, that is a problem, at least for doggy.

[53:15]

If we part with this body, short this body, then we find the elements that form this body. That means in the beginning, I have this body. once combined form as something fixed, then try to find how this fixed form is combined, or formed. For here, he put various diamonds, many diamonds, not one form. put too much emphasis on the one body, which is me, my body. And next, how this body is open.

[54:18]

That is, we will see the difference. For example, when I think very about the network of entertainment organization, I often like to draw a diagram like this. Within this network of interdependent relations, this is like an inner azimuth. We are each and every one of us existing within a network of relationships with others. So, we talk about it like a node of this net. And that's very clear, you know, since both are not only the red. So not is simply how all different slates are getting together. This is how I draw a network of interdependent tools using internet.

[55:28]

So this, it is starting. I talk about network of interdependence of the nation at least. When I finish talking, I create this circle. This circle is a... So in order to show there's nothing, I have to write a circle. But actually, there's no such boundary in real network of interpenetration. We have boundary. So if we think there is a network, then we start the connection.

[56:41]

That is often the way we think. And what Dogen is saying here in these two sentences, that is true, everything is connected. But if we go this circle, then it's not right. We already missed a point. Please. Can you talk about, for me, these are ideas of time and space. How does he talk about time and space? Like, this time they left the collision state. Please. Well, as I said, within the space, within space, everything is connected with everything at this moment within the space.

[57:43]

And what Novel said in Shobo, when Uji being unpacked, said this He said, also, this mountain, this mountain blocks. Within time, this entire space, and the entire door of the government was used. So we have to see larger space on time. But this is also, this line is a flow of time. And in order to cover equally both space and time, I make another line. This is also In order to make it easy to talk, we make a side-built boundary.

[58:50]

Even the work in Italian is a boundary. So these two sentences are contradictory, but for Robin, this is important. But this is not a concept. It's actually happening. But we try to understand the concept. And we try to explain a concept that we create another distorted copy of the reality.

[59:52]

But how does one talk about fiction? She's talking about the . It seems that these are constructs, right? It seems like this is a problem. If action is the only reality, I can see how there will be a formation through the vocal cord reaction. But in order to actually convey meaning of any sort, you're dealing only in constructs. So it's a relatively new sense people might have a awful hard time talking about. And I hear other people talk about it, and I think, well, that's a conflict. You know, and we're really pleased.

[61:04]

So, I mean... I think we see the concept as concept, or... innate just needs, or delusion as delusion, illusion as illusion. But those things are part of this reality. But unless we know that we are deceived by those illusion, delusion, concept, thinking, everything, that is reality. That is upside-down way of doing things. So what he's saying is then thinking is useful. And concept is very useful. Without using concept, we can't even discuss about this. So concept, illusion, delusion is part of our life. But we think about delusion, our thinking is more real than reality.

[62:10]

That is the problem. How we have to let go of concept thinking or distorted copy of the reality and sit down on the ground of . That is what we do. Then we can freely use concept, words, language, anything, if we are not ashamed by them. I find he wrote so many writings. And in order to show this writing, his self is not there. I find his writing so difficult. So much in contradiction and paradoxes. Did you think that he's writing experientially? When I read it, I try to let go of what he just said and just read this, so they don't necessarily follow.

[63:20]

He's so difficult because he can't make a story out of it, because he's being experiential. So I try to do that too when I read it, just forget him. Yes, I don't think he is trying to make a system of teaching or therapy, logically. But he's just expressing what he's experiencing, his feeling. So it's not like a, how can I say, awakening of faith. It's very logical. I guess no contradiction. It's a kind of building of concept. Concept is like a block to build a house. And using the building of concept, I can make a system of thinking. But I think what Dogen or Nagarjuna is doing is deconstruct a kind of building.

[64:29]

But I think there is an example that illustrates this case. This is just an example. We pay attention to council research. Council research. If you have ideas, all the time. Come on. So if we pay attention to the fact that the single combined demand that has combined to form the Dharma, it's what we have just now. We have a fact that we know that. However, within the last five years, all the Dharma, the genotype, and the thing that combines again, it's okay. This does not mean that this world is thinking as a single combined demand, because it's changing every five years. Okay. The diamonds combine to form it every five years, except your brain. It says in short that this body is combined to form. This body, because every five years, the phenotype, the genotype, combine.

[65:33]

And you have cancer, you are always in the mystery. You have survived or not the recombination of genotypes. of where we are. It says, the last sentence of this poem, it says, in short, that this body is activity expressed by the phrase, combine two forms, this body. Combine the only body in this sentence.

[66:36]

So what he's saying is this body is movement. It's not fixed form. Form is also change. So this dynamic movement of all different parts of starting up, going, get together, and this parts is still be kind in the mind. And we are, this moment, the waves of that movement. Next paragraph. When it arises, it is simply the dharma arises. This dharma, this dharma's arising never leaves behind arising. Therefore, arising is not awareness, not cognition.

[67:44]

This is called, he does not state, I arise. In not stating that I arise, it does not mean that someone else sees, hears, senses and knows these paradigms. arising or discriminating them in thinking. When there is a further encounter beyond this, one loses the advantage of the encounter. As for the first tendency, felt it arise, felt it arise in me. He is arising and she is coming. The time of arising only after Dharma arises. So there is no self.

[68:45]

And now he is talking about this kinship. The time of arising. When it arises, it is simply the dharma arising. The dharma therefore arising is not awareness or cognition. Awareness or cognition is a cikkha puru. Chi, both chi means chi, and chi ten. Kaku here translates as awareness, but as a common Japanese word, chikaku means sense. we sense the pain or some sensation.

[69:57]

What we feel, we sense something is arising. But we can't get to feel or feel and know something is arising. So but through sense organs, or sense piece, you know. And through our view, view is another sense organs. So I will know. And what Dogen Zenji is saying here is, there's nothing. But there's you observe. Then go. our partners arise, just arise, without any observe. No one say, now, this is arising. Or no one else say, now, that is, the flower is blooming.

[71:05]

Now, in human society, digital community, with Facebook now, that flower is blooming. So we are observe. and we make observation and judging. But in this reality of kai in the mind, there's no observer. We are part of that movement of dharma. So there's no way to say, now, you know, dharma doesn't say, I'm arising. I always think of arising as standing up or shoving up. Is there another word for arising that means... Arising, occurring, being born.

[72:19]

Moment to moment? Mm-hmm. Appear? Just appear, just arise, just happen. Manifest to be equal? Manifest. Just manifest? I'm not sure the English word manifest. Manifest sound like something manifest as something. So therefore arising is not awareness, not cognition, but is This is called, he does not stay. Forgive me, forgive me. Not staying un-aligned.

[73:27]

Dalmatians, Dalmatians, Dalmatians are aligning. They don't stay un-aligned. Simply un-aligned. So there's no observation, no separation between the movement and the observer-observer movement. There's no third person, or second person to see what is happening. In our human world, we are kind of observer. And then we talk about what happened in the past. As if we saw that things happened. But at that very moment, really, simply without observation. So this is called, he does not state any dharma that is saying, now I am arising.

[74:39]

And in not stating that I arise, not stating I arise, it does not mean that someone else feels. here senses and knows these dharmas arising or discriminate them in three. So there's no observe within the kinds of one. It's simply happening. And actually, you know, in only human world, we observe each other and think each other and judge each other and fight That is also part of this alliance. And yet failing to observe, he don't say, I am observing, but just observing.

[75:42]

That is, so this organization or discussion is a good way to not fail. It figures, it just helps me to think. And when we think about something, we don't think and feel. But thought is arising, and state, worldwide, and creation. So it's not only the dharma forms this body, but this is the same as the other four elements that are happening within one. And that is the main thing we have to think when we are sitting in the temple. That is thinking, feeling, emotion, everything, all those things. It was happening in our mind.

[76:46]

But it's also happening without saying, now I'm happy. That means in a suddenness, come up in our mind. Just suddenness. Suddenness doesn't say I am sad. But the person who is observing the suddenness thing, think I am sad. Suddenly, the pattern says, I'm sad. There's no separation. It's really just happening. No separation between something happening and a person seeing, watching, observing. If there's such a person, then that person, that observer is also part of the thing. So do you say that observer exists, but we give it too much importance?

[77:46]

It's just happening with everything else, but we identify too much with? Too much, or we think the observer is seeing and the observer is saying. The observer is more real than reality. Or the observer or the self is God, in a way. We're making that up, too. Do you think we do that because we're insecure? I think it is not real. We need to think, our brain somehow. Next sentence is very difficult. There is a father, a child, beyond this world loses The advantage of the encounter.

[79:00]

This encounter is Shoken. So this is the work Togedriji uses. and father encounter, and it doesn't make much sense. The word Dogen Zenji uses is hojo no shoken. Hojo is a kind of important word in Nogetsu Teji. Kōjō, I use it to translate this photo as Kōjō-gyō.

[80:20]

For example, some residents use it. We have an expression, Gutsu. Gutsu Kōjō-ji. She is event or matter or affair. Matter or affair of going beyond Buddha. That Hojo, going beyond, going upward. That means it's not just common sense. So he used this kojo to be careful. But from this English translation, you can't see such a meaning. But this kojo can count our needing each other, going beyond needing.

[81:28]

That means needing without needing. It's meeting with the operation between subject and object. When we hear it, then master and disciple hear it each other. There's no two people. Like a neutral and dog. And then we, they may shortly be disordered. But we are one. One meeting. There's no subject and policy they need it at work. This meeting was a separation between subject, policy, or host and guest. At the end of course, your national can meet. But to me, a father and That means there's no... He said there's no observer.

[82:41]

That thing is happening or arising. But what he is saying here is... You know, as human beings, we observe and we think, now this thing is happening. This is shokken in common sense. But when we see that kind of activity as a kojo no shokken, to meet without separation between self and others, or as a subject and object as one thing. One loses the advantage of the account. This is a particular Zen expression that is propagating

[83:50]

Vengi is not an advantage as the Karmic effect on this person. And another expression is to talk to Vengi. Talk to Vengi and take advantage. And luck with luck with the changing of luck. for them means reduce. When we meet at a common meeting, we consider our subject and object when we meet. But when we meet as a going beyond, then there's no such separation as subject and object is lost. So we have now, we lost our advantage as an observer.

[85:08]

Because observing is a part of things happening. And these things happening, including observing, is done or happening without saying, I'm observing. do you think that we need itself what we don't need to make it more important than anything else yeah we are part of this total function so There's using like such as a ten direction world is one true body. So this collection of, not only this five collection of five scanner, but this five scanner is a part of this entire ten direction world.

[86:16]

I'm not going to go against this. This is my table. So we are up here, living together with all beings. What does this mean? What does this mean? Please. What we should call the advantage. We do see it. Normally, we want an observer. We need and we are observing what we see. And we need it beyond the second object. And why is the watch of the observer coming in? Well, this Tokubengi and Nakbengi is a kind of common expression in Zen. For example, Dogen could be the abbot of the prestigious monastery, or myojo, to kind of take advantage to lead such a great Zen master.

[87:29]

But when Dogen met him, There's no such advantage. That means, what? That is what this expression means. So he lost the advantage. But he found one thing. So he didn't really meet Yojiro at the subject-object relation. But if I could get the truth, I wanted to be. So truth, I want to know. It's not negative at all. So today, what's the goal of your life? Nothing today. But in fact, you know, in fact, yourself, that means nothing. Nothing today. I'm dead. I'm gone.

[88:31]

I'm not enough. It's all ready. Thank you.

[88:41]

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