Good afternoon, everyone. Good afternoon. We start page three. The second paragraph of page three starts, arising is always. So let me read this paragraph. Arising is always when the moment comes. For time is arising. What is arising? It should be arising. Since this is arising as time, it does not fail to expose the skin, flesh, bone, and mind. Because arising is the arising of combined two forms. Arising is this body.

[01:03]

Arising is I around. It is just the darkness. It is not simply hearing and seeing, sounding and forming. It is the darkness that I arise. It is that is, does not state. Does not state is not not saying. Anything for a saying does not state is not not saying anything. For a saying is not a statement. When they arise, is these dharmas. It is not the twelve times.

[02:05]

These dharmas are when they arise. They are not the profuse arising of the three dharmas. So here, Pōben Zenji discussed about arising and timing. And time is an important part of Dogen Gen's teaching. It can be like Shogogen's Tōji. Tō is big, and Ji is tiny. Actually, this expression, wu ji, usually commonly is one time, one sub-one time. But Dogen-sensei really discussed wu and ji, and wu is being or existence, and ji is time.

[03:18]

And in that chapter of Shōbō Genzo, the professor said, being is time, and time is being. Besides time, there's no being. Besides being, there's no time. And in the end of this paragraph, he says, can they arise is these genres. It is not the 12 times. This 12 times means in the ancient times in China and Japan, one day has 12 hours, not 24. So this means 24 hours in one day. And this is our common understanding of time. Good understanding, but time means 24 hours.

[04:20]

But whenever I talk about Dogen Zenji's wishing, I start to talk about my friends. Once, when I lived in San Francisco, once I visited Anchorage Jail Center in Alaska. I left, I think, about four in the afternoon. So I arrived at Anchorage in the night. And I leave northern, but the airfaring arrived at the airport. There's an announcement, there's one-hour time difference between San Francisco and Anchorage. So I tried to change my watch. At that time, I had a question because I flew to North Pole. My question was, what time is it at North Pole?

[05:25]

I didn't know. What time is it at North Pole? You know. is round, and we separate into 24 parts of the earth. And so there's a time difference between each zone. So there are 24 other difference. But at least two place on the earth have no time. There's no way to find it. To me, that is strange. It's too crazy. There's no time. There's no way to find it. I found that that kind of time, 12 hours or 24 hours a day, is simply a system. created by human beings for our convenience.

[06:29]

So it's a one-way thing. So time is a system created by human beings. There's no such things called time. But this, I also thought, if Santa Claus came from the north of the house, There is one room. At the center of the room, there's no time. But around the room, there are 24 hours. So it's a very interesting situation. It means there's no way to say what time is it or something else. So I think it's very clear that 12 hours or 24 hours is just a manual system.

[07:32]

It's not really a game. But that system is a chemistry. But we are working. Now I start to do the lecture. This is fixed. So I have to follow that time. And I have to finish by 4.30. Sometimes I'm not successful. But this is how our life is designed in this modern time. So it's really powerful if we neglect this system of time that cannot work in this society. So this time almost dominates our life. And yet that time is just a fabrication for and by human beings. So that is not really time. Then what else is time?

[08:35]

Even if there's no time in the South Pole and North Pole, there's a passing of time. It's not a system. So time is very strange thing. And in Buddhism, there are few way of thinking about what time it is. And all of them, time is not really existing. We can... think or feel of time because of things are changing. Actually, to be happy, a change of things, we, our brain, our mind, produce the concept of time. So time is a concept, not a really existing thing, but is very basic.

[09:44]

idea of time in Buddhism. For example, in Sylvester Martin School in India, they thought time flies. We think time flies from past to present, and present to future. past, present, and future. But they think opposite. They think time flies from future and go to the present and go away to the past. Does it make sense? So it is true. This is our own sense. And this is one idea. Not only those Buddhist, Indian Buddhist, but Saint Augustine, in his confession, in his writing, he said,

[10:55]

came from the future to the present moment and go to the past. So there is another idea of direction of time. So this is a common understanding. We cannot say why this is true. There's no reason. This is one idea. Another idea. And another example is Nagarjuna. Nagarjuna said time is based on dharmas, time means things. Because things change, we see time. And because even the dharmas or things doesn't really exist, how time can end? So time is not yet a concept we create in our mind to understand what is happening within and without ourselves.

[12:10]

Even though we don't have time, We feel nothing. Those things are changing because of our, within our mind, some feeling or thinking arise and stay for a while and finish. And our stomach, you know, right after meals, our stomach is full. But gradually, we feel hungry. And we need to do something. That is how we start to think about time. But time doesn't really exist. Time and being are always together. Without being, or things, or tolerance, there's no time.

[13:14]

So here, Dogen is talking about arising and facing, and particularly arising. But he's talking here is about the quote, that is, shi, hou, hi, ji, gu, gen, ga, chi, The time when this dharma arrives, it doesn't say, I arise.

[14:20]

is not saying, I arise. So this is the comment on this serpents. And this is arising. So he said, arising is always when the moment comes from the moment comes is another kind of a common expression in Zen. That means, in Shogogen, the busho of Buddha nature, Togendenji called saying of the master Hatsusho or Baichun, saying, when the time arrives, or time and condition

[15:33]

lives arise, Buddha nature appears or manifests. So this expression, time arise, or the moment comes, means for something to happen, time and condition is important. When something happens, Those causes and conditions should be ready for this thing to happen. That is what this means. That the time arrives or the moment comes. So arising is always from the moment comes. It's exactly the same thing. That means the time is always here, always arriving.

[16:39]

That means this present moment gets no other time. This is only actual time. So we cannot wait for some time in the future. Future is still just a concept. And past has already come. This moment is true time, real time. So time is always here. And arising is always happening right now, right here. There's no other time for time to arise. So the time when dharma arrives is this present moment, no other time.

[17:44]

So arising always when the moment comes, for time is arising. Time is itself arising, arising this time. What is arising? This is the question, Dogen's question to himself, and he answers, it should be arising. Do you understand? I guess not. This is from a kind of a poem story between Sodom. Sodom is the person whose fame appeared in this writing later.

[19:00]

He is a disciple of Tōzen, or Longshan, the founder of Chinese Sōdō school. And the question and answer is to Master Sōzen and one of his monks. The monk asked to Master Sōzen, This is translation. So you can find it in a hand up. But his question, but Mark's question is, no one who has fallen to the arts has ever arisen without depending on the art. Art is boring. Thank you. we fall down to the ground.

[20:03]

That means when we make some mistake or something very difficult happen, we fell down on the ground. And we have to stand up again. And in order to stand up, we have to lie on the ground. So the place we fall down is the place we stand up again. That is what this thing means. So when we have some mistake and we have to restore our situation, we have to work on exact point of the mistake. Then we can stand up. That is the meaning of this thing. So if we fall down to the earth, to the ground, we have to stand up from the ground, depending on the ground.

[21:07]

If we think ground is not reliable, well, I cannot depend on the ground. There's no place we can stand up. But it's what the same means. But Dogen's important, it is same. In some chapter of Shobo Gen, I forget the title, but he said, he's a very unique person with a way of thinking very different from us. He said, if we fall down on the ground, there's no way to stand up bending on the ground. We have to bend on empty. Empty is cool, or cool is too much space or sky. So, in a sense, it doesn't make sense. As a common sense, as our common sense, it doesn't make sense. But what Togen meant is, because of emptiness of all beings, this mistake is always over-empty.

[22:17]

That I can stand up. We can not refresh. If you mistake, it's a very fixed entity. And there's no way to restore, to recover from that pain or mistake or some loss. Because things are changing, environment are emptied, we can start to refresh. It's moment. That's why Dogen Vincent said, We cannot stand up, alive, [...] alive Then, so his question was, how did this fall?

[23:20]

He doesn't ask about the ground or sky, but he asked, how did this fall? You see, then the master said, in this, uh, uh, Calvary translation, consent to it. Uh, the original, Chinese is is to affirm or to accept. I'm not sure about consent. In other words, we should accept a mistake. But for the foreigner, Then we can find how to stand up. I don't understand what you mean, only good thing is accepted.

[24:52]

Accept that mistake or situation or condition of falling down. So kosokuze means we should accept when we fall down, falling down? Yes. Acceptance is this. Good. It's good. So first we have to accept it. And then the monk asked again, what is this arising? What is this arising? So order and arising. And this person said, arising is here. That means only arising.

[25:55]

Just arising. Just arising. That means there's no method. There's no way about to stand up. Just stand up. But arising is very different from just arising. Like a reason is kind of the past, isn't it? Yeah. So this is a program of translation. In Chinese, allies and standard is same one, same one, he. And this is this key, the same key in this key. So, when she used this just alarm, just stand up.

[27:01]

Or, what do you think? Just, or is it just? Just came, I keep going here. This is very, I never told, I stated, stand up. So what Dogen is saying here, using this expression, Sōzan's expression, is this arising has no before or after, but at this moment, just arises. So in the koan, the student is, the monk is asking, what is it? But the teacher doesn't say what it is, he just says what to do. Right. Just stand up. And also, just accept it. What is falling?

[28:03]

He doesn't actually say what falling is. He just says, accept it. Right. So, a soldier is saying it's not a theory. But if you are on the ground, accept it. And if it's not comfortable, stand up. That's the question. but very direct, you know, teaching. He has no theory. And no, it's theory doesn't work, but we are actually held up. All he's doing is to understand the situation, understand and accept the situation, and somehow we stand up. Also, the difficulty is just doing it. Here we are. So he said, what is arising?

[29:17]

Then he gave this question to himself, and he answered, it's just It's just arising, nothing else. It means that it is the way of if you are not relative, not with each other, not with each other, not dualistic, then it's arising, it's just arising. It's not, when it's arising, it's not a matter of something is, it's hidden, But it's come up and arise. If we think, we just think in that way, as a sequence of time. But as real reality, only this moment, only this present moment in reality. So it arise, it just arise.

[30:18]

It's the same as Fatou Gen said in Genjo Ko. The moment of fire is just a flame. Firewood dwells in the normal position of fire. There's no past and no future, even though there is past and future before and after, before and after it's cut off. Only this moment. The arising is a present progressive. That means it starts in the present and it continues into the future. Is that the way it's translated from the Japanese? I mean, it's a verb tense in English, present progressive. I'm not sure about the English grammar. Someone asked me this question yesterday. what you said uh this morning was that arising is just one translation which means come into being yeah so uh i think it was uh elizabeth said like manifest like it's manifest whoop there it is so is that the sense so in that sense it's not really uh

[31:48]

verb or doesn't have that present progressive. I mean, that's what the word is arising, but... It's not functioning that way in the text. I'm sorry. It's not Chinese or Japanese. English. There we are. So, it's moment by moment in. So since this is arising as time, it does not fail to expose the skin, flesh, bones, and marrow. That means the entire body opens and arrives. The entire body is exposed. Nothing is hidden. Nothing is hidden. This is kind of against something is hidden.

[32:56]

Two minds, or one mind, one mind's nature is hidden. So we cannot see unless our thought is completely eliminated, we cannot see the reality. But here Dogen says nothing is hidden. Everything is exposed. We understand that he wanted to say we cannot search anywhere else besides what is actually happening right now, right here. not a matter of something happening in the past, or something exposed in the future, or something hidden deep in our reality, or deep within our spirit.

[33:59]

Everything is completely exposed, but probably we cannot see it. I'm sorry. Because we are part of it. There's no other, he said, in the moon. There's no observer, so we can't see. Nothing is hidden. There's no one who is seeing, who is observing. One complete reality is happening. If there's someone who is observing that, or observing how that thing is happening, please. Some people say that time is not linear. Time is not linear. And that everything that's happening in the past and future is definitely all part of the same thing. What does that mean? That is another idea for you.

[35:01]

But I don't think doing away with this. This is the idea, you know, makes, you know, dream of parenting. If past is still something is there, that's why we can travel to the past. But if past is already gone and is up there, there's no possibility to travel to the past.

[36:04]

So that is another idea of time. But I don't think that we need it. There we are. So, because, next sentence, because arising is arising of combine to form. Combine to form, get together. make one form of our body. Arising is this body. This body means this particular body. You know, all different various elements in our human life, five cameras get together and form this body. This body is a body of a particular person named Shogun.

[37:08]

And each one of you has a particular body. So all various dogmas get together as a node of interdependent ordination. So we have no, all dharmas have no particular personality. But they get together and form one body. It become one particular person's body. In this case, my Shohakut body. And this Shohakut body and mind are different from other people's body and mind. And I can do something for other people I cannot or do not, you know, because I was born in Japan, I study Buddhism in Japanese, I'm trained in Japanese, and that's why I can't speak Japanese, even though it's not sufficient, even though it's completed.

[38:21]

But in a degree, I can do the same in Japanese. And because my teacher sent me to this country when I was 37, I had to study English. So somehow, I can speak a little bit, even though my English is strange, not the common English. But somehow, that's what I can do. I'm not learning Japanese Buddhist priests can talk about Dogen in English. So I have something I can do with other people, not so many other people can do. That is my particular karma. So this particular body has become karma, and each one of us have separate, different characteristics. Here are all collections of different bodies and conditions and elements, the elements.

[39:28]

Though all the elements are not particular, the same kind of elements or thin materials form each body, and each body has Some particularly. But this broken set here as he arising is the God. God is set or nothing. I, this is my body, Shōhaku's body. some particular body. And yet this particular body has no substance. It's just a collection of many elements.

[40:32]

But when many elements get together, forms this body. And this body has a particular need. So he's talking from both sides. Even though this bra says it's empty, because this is just a collection of different elements. But he also said that when different elements get together, it becomes something, a particular thing, a particular person. And this body and mind are sure. cannot be exchangeable with other people. This is only show. This is only body of mind. So I can use. And then I have certain particular youth function.

[41:35]

And now I'm talking about Dogen. in a wish. That is my work, my work. And within my work, you are here as a listener. So this is my work right now. I'm talking and you are listening. This particular room is my work. And so my Being sure is not separate. If there are no listeners, I can't speak. If I speak without listeners, it's kind of strange. So speakers and our listeners are working together, either in dog and vengeance expression, zen or total function. When I talk, you listen.

[42:40]

When you listen, I talk. So he is talking both sides. We have no fixed entity as self, but then different element get together appearance. So this is the point of in, in kind in. It's an image. It's not fixed in. So it's changed. Because now I'm talking as a Buddhist teacher. I talk about Buddhism. But when I'm at home, I'm not a teacher.

[43:43]

If I try to teach my children, they are different from me. So to be a teacher is only one aspect of these five standards. So I'm not really a teacher. And for example, I sit in the cell door facing the wall. I'm not a teacher. I'm not a father. I'm not a husband. I'm not a priest. I'm not a Buddhist. I'm just as it is. There's no way to name. And I sit facing the wall and let go, fold. This is just a big deal. So there are many ways to give one collection of many various elements. So aligning is this body, and aligning is I align as not a fixed image, but as an image or show.

[44:58]

It is just the animals. So there's no fixed entity at shore. But shore is here as a road of fruition. And that is important. When I'm talking about provence teaching, this entire world for me is a world of provence teaching. And people are listening to it. And it continues. It is not simply hearing and seeing signs and forms. It means hearing and seeing signs and forms are subject or sense organs and object of sense organs. So there's separation and interaction.

[46:06]

So that is our common way of thinking. Now I'm talking, you're listening. So you hear my voice. So there is a separation, and that separation code, you know, we see or hear and face We are part of this network. We need to be peaceful. This is the subject I'm going to talk about. We think this is the way, common way we think, and there's a separation. So I hear something, or I see that food, or I taste that food. So this is me, and there are some other objects.

[47:12]

But actually, that is happening within this metal. So we not only see this, but we are seeing it from all other beings. This is what Dogel meant. The boundless moonlight. It's different from each and every tiny drop of water. So we are like a drop of water. And the countless moonlight is reflected on each and every drop of water. That's how we are doing. And a drop of water is a tiny thing. It stays only for a few seconds.

[48:14]

But within this tiny drop of water, which only exists only for a few seconds, its eternity is different. That is the word of Kai Inzema. Thank you. So it is the darkness that I arise. It is the I arise, that is, he does not say, I arise, but he doesn't say, he's not saying it. Things are coming and going, arising and staying for a while, changing and perishing. But now I am arising, simply arising.

[49:20]

Next he says a little strange thing. He does not stay, forget. Not saying is not not saying anything. For a saying is not a statement. First, he said he does not state this is who came. But next, not same, that is Fudo. And this Fudo is negated. So not saying.

[50:20]

This door is saying door as a way or path. But this also means saying. This door and next, the door talk. The second part, a saying is not a statement. But he said is not . Both and is speaking. But this is a very important expression in Noguetsu teaching. means we have to say something. The first book of Kataki Hiroshi is returning to science.

[51:28]

The second book of Kataki Hiroshi, you have to speak something. So we have to return silence, not speak, but we have to say something. That is another important point of Dōgeru teaching. We have to say something. We have to speak. We have to express what happens. So this is an important pre-expression. But this get, it's just a common way of speaking. Anyway, what he's saying is or the same allergy, a correction of . It doesn't say . But this not saying . is not . That means this arising without saying, I am arising, is in the way of .

[52:46]

Is it also possible to say . Yes, so arising without saying anything is not saying, not expressing the value, but simply just arise without saying I'm arising. It is the expression of, complete expression of value. Shōbō Genzō Tōtoku, he wrote one story about the master Seto Ura Shūsen. Seto was a great master. He had a monastery on the Great Mountain, and near from his monastery

[53:52]

There was a . He lived alone by the river, and he had a long hair. So it seems he was a man, but no one knew who he was. But it seems he was practicing . So it seems he was a police man. And so when someone found this strange person, like a person sitting or practicing by himself in a big mountain, a simple visited that person who is a prisoner. And the anterior that person, if you say something, If you say something, I don't shave your head. But if you cannot say anything, I shave your head.

[54:57]

I don't shave your head. Then the person just went down to the river and wet his head. And without saying anything, put his head in front of Seppu. So he did the same thing, but this, you know, with his hair and get to suppose, please, and without saying anything by gesture, he said, shave my head. And Dogeng Zeng said, that was the perfect expression of Dharma. So, Dōtoku is not necessarily speaking. We can express Dharma with gesture, or with saying anything, or with just activity.

[56:04]

So this is what he is saying. Even though things, dharma's arising, doesn't say I arise. But this arising without saying is perfect expression of dharma. That is what he is saying here. I hope you did this way. Then, when they arise, is this dharma. It is not the 12 times. I think I already talked about this. This 12 times or 12 hours is our common sense, common understanding of the time as a system. conventional system of time.

[57:08]

This time of arising is not within that conventional system of time. And these dagmas are film allies. They are not the profuse arising of three realms. Three realms is the realms of samsara, realms of desire and material and non-material. Those are three realms or three worlds of samsara. And within those three worlds, that there are many things arising, staying, while, while, and perishing. But what Dogen is saying, this arising is not the way it stands, arising and perishing. It is our whole understanding of something, you know, is going, while, while, and disappear.

[58:09]

Is it a system of desire or non-desire, or beyond and beyond? That is a kind of a common understanding or categorize of the Buddha path. But this is simply arising of karma. It's born without such judgment, whether or not comfortable such as heavenly beings who are so faithful like him. Those are kind of observation and judgment. But then it simply arises all day. We cannot say that is hell or hungry host or animals or asteroids or heavenly beings.

[59:15]

Just think without any observation and judgment. That is Karin Sanma according to Dogen. And next, Dogen Zeruji thought, from the Rona Sutra. And all the Buddha said, suddenly a fire found. Probably because he used this word three, well, three for one. we associate this expression, following fire and ice.

[60:18]

This is from the one chapter of the Lotus Seed, and in the third chapter, the chapter of Haradu, in that chapter tells the story of a millionaire who had a big house. And he has children and sons. But once this person had to go somewhere. But while he was out, suddenly the fire stopped. And my house started burning. And that is an analogy of what of samsara. We are living within the burning house of samsara.

[61:24]

And a very similar expression Using this word, kotsu-nen was suddenly appeared in a parable reading of faith. In this case, it's not fire, but it's a name or illusory thought somehow. And our life becomes samsara, even though our life itself is neither defiled nor pure. But because suddenly our thoughts come up, our life becomes uncertain. But Dogen Winsett, a fire arose, is expressing the fact that this arising

[62:35]

is not dependent on anything. So we don't know why. That is the cause of this fire alarm. And we don't know why we started and made judgment. And the separation, we separate our things within our life into two, basically two sides. One is positive, another is negative. Something we want, something we don't want, something I hate, something I hate, something I think valuable or valuable. Somehow I want to get that song. And if we are in this side, we want to move from this side to that side. That will help our life become running.

[63:39]

Running after something or escaping from something. And that is sansara. We don't know where this fire is. where this wind of ignorance came. In Buddhism, there's no way. What is the cause of ignorance? Ignorance is the first hope. There's no teaching where ignorance can come. Is it led by no ordination? Somehow, it suddenly happens. and not suddenly happen. The situation we are living in is the starting point of Buddhist teaching. Making the distinction between the positive and the negative and the tenzos, speaking to Dogen, he had to make a distinction between the sand and the rice.

[64:51]

Otherwise, the sangha would be eating pebbles for dinner. And so at some point, making distinctions is a good thing. But, I mean, is it on a different level, or how does that work? It's another important question. And that is the story up here in Denver, Brooklyn. A person who has cancer is wasting their life. or before washing glass, he select the stones from the rice. And the teacher, the teacher was ,, and the student was ,, and he would pose them as, do you select the stone from the rice?

[65:59]

Do you select the rice from the stone? uh, uh, throw everything away at the same time. But I don't care about such discrimination. Usually, rice is positive and stone is negative. At least we are good at eating rice. But the central said, I don't care about such discrimination. There's no distinction between good and bad, or rice and stone. When the teacher said, if so, how do the assembly eat? Then Seppo really captured, you know, turned over half of the entire container of rice mixed with stones.

[67:02]

That was the story. But my understanding of this story is, you know, in a case of cooking, Life is because life is something we can be and becomes nutrition of our body. And stone is not. So in the case of cooking, life is positive and stone is negative, so we have to take the stone out. But if we are working on construction and making a coffee, We don't need rice. We need stones. So as a nature, as a basic nature, rice is not necessarily positive and stone is not necessarily always negative. But it's a matter of how these things can be used. To do so, we need an explanation, a distinction, or wisdom.

[68:08]

between what we can eat and stone can be used for something else. So it's not a matter of positive, negative discrimination, but it's depending upon what we are doing. What is useful for certain parts? So that is wisdom. That is not discrimination. That's my understanding. So, you know, fire suddenly arise, but we don't know how. What is the cause of kaiba?

[69:13]

Of course, this fire is made by our three poisonous minds. When what is the cause of three poisonous minds? That is ignorance. Then what is the cause of ignorance? So, I could be at the top of this, but I know him. So, you go next. Then, he does another expression from the Zen poem. That is, unborn Buddha said, When arising and ceasing do not stop at its right. This is from the quote appeared in the Book of Serenity for Shōi Yōryoku, case number 143.

[70:27]

This is about Japanese kaito and rasen. Kanto in Chinese translation is yang, and rasen is grow. Actually, this person can throw to the general governor of Fukuoka. A person can throw both rice and stones away. And they are the disciples of Tokusan. Tokusan is a person who was the master of, was a great scholar of the Diamond Sutra. And we met with an old woman who saw the landscape.

[71:41]

We couldn't say anything, so she became a monk. So all those people are collective. And Laoshan, or Lhasaan, is Gangto's disciple. Once this person, Lhasaan, while he was practicing with other teacher whose name was Sekisho, Stitchtoe was a disciple of Dogo. And Dogo was very proud of Unga, as Unga is a creature of Tolga. So they are all connected. Anyway, this person, Rassan, asked Sekisho.

[72:47]

Sekisho is a famous Zen master for his practice of just sitting. And his Zen dog was named Koboku Dog. Koboku means dead tree. That means dead tree. That means in his monastery, Or amongst us, just sitting, all of us, like a big tree, is important. So he was the ultimate person, just sitting, like a big tree. Anyway, Lassan asked, this was a classic show, when arising, and in this translation, some vanish, When arising and vanishing go on unceasingly. What?

[73:49]

Arising and vanishing is going on without ceasing. What it is? When sexual self, you must be cold ashes. You must be cold ashes. Ashes. It must be called ashes, a dead tree. Just sit like a dead tree. And one thought for 10,000 years. Vox and rejoining. pure and spotlessly clear. That was sexual's answer to his question. Then, sins are arising and perishing without ceasing. That means, sexual's answer means we should keep sitting at home.

[74:58]

But Lhasa didn't understand. He was not satisfied. So he met another Zen master, Kato. And he gave the same question. Fat, when arising and vanishing, go on. unceasingly asked them the same question. Then, Ganto or Yanto shouted and said, Whose arising and punishing is it? Whose arising and punishing is it? Then, it is said, Parashan, Warasan understood and enlightened them. So this is the question and the answer.

[76:03]

Yeah. He became enlightened in that moment? Yeah. So Buddha said, so when he said .. He really appreciated this question, this question. I don't think this is Dogen's kind of a habit. When he read a question as a statement, Dogen doesn't say this is a question. I think this is a question, but this is a statement of a reality, a piece of. that allows you to get up to practice Chinese. He .

[77:07]

He is arising, meets his perishing or vanishing. And who is not? And Joe is stop. So arising and perishing without stopping, without ceasing. and time, when. When arising and facing does it stop? What is it? So this is the question. But as this question not as a question, but as a statement. What we need? you know, this arising and vanquishing, never stopping, always keep going.

[78:33]

That means this is not sudden time. It always, never stop. And this part, it comes with that. And this part is and was an expression that shows true reality with physical to be named any. So this very deep or actuality of sins are coming and going always without ceasing is the real reality of all sins. I think that the power of ascension is this sentence, not as a question. That's why he said, you know, this person is an old Buddha.

[79:38]

Are you saying you would not translate as a question? Because this is a question. Dogen did this sentence as a statement, not a question, but a technical question. That's not a question. You know, in Chinese, we can read in such a way, but in English, it's not possible. So what can we do? We need to find another way of expressing karma. I think that's why it appears that talking karma in English is a thing. Anyway, this is a question, and also at the same time, fake me. Then, Dogen Zen continues.

[80:44]

Please. So, in the Chinese, when you have an expression like this, that is often questioning, and this statement, It's possible to read in that way. It doesn't mean that it is all at the same time. No. For other prospects to this story of coal, it's massive. Yeah, absolutely. That is the question. Dogen, it's using it possibly as a state . It's Dogen's . Yeah. wordplay. So that kind of wordplay was possible probably because he was not a Chinese.

[81:47]

But Chinese person, this is a question, definitely a question. If someone, some Chinese person did as a statement, that is a statement or a mistake. What kind of mistake? But probably Cordogan was not a Chinese person. He said a foreign language. We can read, you know, when we study a foreign language, you know, we try to check each and every one. and think about what this entire sentence means. So in a sense, he kind of deconstruct the sentence into each word, and it could be completely different way. But for Chinese people, that is just

[82:50]

So in English, would it be similar to something like a rhetorical statement? For example, if you say, what are you talking about? Then you're asking a person what they're talking about. But if you say, what are you talking about? Then you're not really saying, what are you talking about? You're saying, you're talking about something not so good, or it's actually a statement. rather than a question, even though it's a question. Yeah. Same kind of thing. So language is also not kind of is also empty. It doesn't have a fixed self-nature. Depending on how to use and in what situation it is used, it can lead in different ways. That is kind of what Dogen enjoyed.

[84:01]

And we suffer.

[84:04]

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