Good morning. I don't believe it's the last lecture. It's already one week past. I hope we can finish this text. Now we are on page eight. The second paragraph of line 1, 2, 3, 4, 5, 6, the sentence starting, even our encountering of the faces of the Buddhas and the faces of the patriots are for now confused with the 10,000 beings. When They contain even mountains are not only standing on the highest mountain peak.

[01:03]

Even water is not only walking on the deepest ocean floor. Taking in is like this. Letting go is like this. We say the ocean of the Buddha nature. Or we say, the ocean of the womb of Vairosana. These are simply the 10,000 beings. Though we may not see the face of the ocean, there are no doubts about the conduct of swimming. For example, in speaking of dwarf foods, one grove of bamboo. While saying, One or two stalks are bent, and three or four stalks are slung. It is conduct that causes the loss of the ten thousand beings.

[02:09]

Why does he not say, a thousand are bent, ten thousand are bent? Why does he not say, a thousand groves, ten thousand groves? We should not forget the reason why the bamboo of one grove are like this. Cauchon's saying, it contains the ten thousand beings, is still the ten thousand beings. In this section, Dogen Zenji comments on this Zen master Sozan, or Kaoshan's saying, Hozan by you. Hozan is in this translation containing

[03:17]

It might be embracing or imploring or penetrating. And the value is 10,000 beings. And in the context of their conversation, the common interpretation is the great portion contain 10,000 beings. So common as a common sense. Great ocean is a container, and 10,000 beings are contained in that container. But Dobin said that is not right. It is containing 10,000 beings itself is great ocean. There's no such things called the great ocean beyond or beside these 10,000 beings. So everything, there are peaks.

[04:21]

There's 10,000 peaks interconnected to each other. And that peak is called Great Ocean. So we draw, as I always draw, we use the network of interdependent oscillations. Each and every peak, 10,000 peaks are existing as a knot of a thread. And I said, this circle is a problem. This is our use. There's no such circle. Only the relation. So then we see this relation, there's no such thing, not just a relation, but we don't stay the same. So we do not have a bubble, just nothing, beside the relation between water and air.

[05:21]

All there is water and air. There's no such strange things called a bubble. So bubble is just the name of this happening. from the bottom of the water to the surface of the water. The water looks like there is, and actually there is, but there's no such independent entity or attack. Probably just a name of the relation of water and the air. And these five standards are very simple. Our five standards. And what's more complicated, you know, is the element of these five scambas as a group or material beyond all cells. It's not air and sport. It's a compound of billions of cells.

[06:25]

And as a mental element, you know, everything was studied since we were born. Everything we experienced become a part of this higher consciousness of this person. Those are all elements, so it's billions of times more complicated. But basically the same as that. So I think that's enough. So there's no touching workshop. And yet, since everything is connected, as I would say, then I touch one node with this entire net. And in a sense, this entire net is part of this being. This entire world is my world, Shohak's world, even though Shohak is like a bug.

[07:29]

So there are two sides. Shohak as a manifestation, but there's more such things called Shohak. So that is liberation. of Genjo and Pozatsu, a post-trial of this reality. And in Genjo-ko and Dogen-ken, Pozatsu is each not a self, and entirety is a failure of dharma. He acts like Banpo, that is, like the Spanish eunuch, 10,000 beings. And so in Dogen Zenjutsu expression, sometimes this self swallow this entire one. And sometimes this entire one swallow the self. So sometimes this entirely is the self.

[08:31]

and sometimes with entirely eight familiar patterns. There's nothing called the same. So there are both sides. That is how things are within this interdependent of the nation. called . I think all 10,000 beings within this When you say that Dogen says sometimes the self encompasses the whole and sometimes the whole encompasses the self, is that always, are both always happening all the time? Yes. So there's not even a separation between those two? No. This same thing is said about Sektor in the Song of the Grass Hat.

[09:40]

He said, this hat is small but includes the entire world. World? That is the same idea. Or in the Yom Ha'Lakrithi Sutra, it says, within a poppy seed, a monk's smell is This is not Dogen's personal opinion, but it came from the idea or thinking of him. Yes. He used the expression, you know, in each and every drop of water, you know, boundless water is respected. He expressed this way of being, together, each other.

[10:40]

Anyway, that is what we have been talking about. The meaning of Jordan fading, containing 10,000 beings. And there is something strange. It's always strange. That is, Although we do not know what they are, for now we call them the 10,000 beings. Even our encountering of the faces of the Buddha and faces of the patriarchs, our ancestors, are for now confused with the 10,000 beings. This is confusion. It's not mistake in translation, but it has different meaning from the common meaning of English word confused.

[11:52]

The original word for expression we use. And that means Mistakenly. Mistakenly. And the meaning will decode. So mistakenly decode. And this word mistakenly is a kind of interesting word in Nogren's teaching. He said, you know, shou shaku jiru shaku. Shoku. With mistake, making mistake. Mistake after mistake.

[13:00]

That is a kind of a common expression, in a positive way. And so we start with the same supper. So this mistake will be recognized as not a negative connotation. So this is not simply confused, but in a friendly encounter with Buddhas and our sisters. You know, for example, when we see Buddha statue, we encounter this Buddha. On the other hand, we read Buddha's teaching through the sutras. Or now we are reading Dogen Zen's writings. This is how we meet with Buddhas and ancestors. On the other hand, I met with my teacher. I met Buddhas and ancestors through my teacher. Those are the examples how we encounter, meet with Buddhas and ancestors and also dharmas.

[14:16]

Those are nothing other than these 10,000 leagues. So when we encounter 10,000 leagues, we encounter Buddhas and ancestors. And the particular path for me was a particular person as a teacher. So one of the 10,000 beings can be something particular, something special to some particular person. But either way, this is 10,000 beings encounter with 10,000 things that mistakenly We think, you know, this is my future. And I decide. And this mistake would be negative. That means something negative.

[15:18]

This is a mistake. That means things, Buddha's ancestors and teachers are, you know, just in... You know, it's not a real thing. Uchiyama Roshi, as a person, as a total Buddha body, is not really my teacher. I learn, study with him. I study Dharma through his practice and through his teaching. And the person who died about 13 years ago, when he was 86, that particular person is not necessarily my teacher. Actually, that was my teacher. Thanks.

[16:20]

Do you know what I mean? Yes, I do. That's a mistake. Much more. Yes. Whichever as part of this thing fell on wings, and his body and mind fell on wings. We can see from both sides. So when I say that person , this note is my teacher. And this has nothing negative, no negative connotation. This means for me, his body and mind is completely that. completely expression of Buddha Dharma.

[17:23]

And he, as example, taught me how he and we and all other beings are. So he is not simply his body and mind. He is this entire connection of 10,000 beings. So we can say from both sides, but as a particular person, this particular person is my future. Please. Could you, using your diagram, would you say that kind and being, intersex, like the work and the work of the separate, that being are supported by this at works? I mean, is it consistent? I think so. I mean, this is a relationship only to show the relationship within states.

[18:29]

But as I said, this is new. It wasn't done. So... You know, this is intersection of space and time. And exact failure is not exact failure. Same thing is one moment before. So there is a relationship as a cause and a result. And this is a result relation as a cause and conditions. things supporting me and things that cause me to be like this. So this is an intersection of time and space and things are happening. Can you see it like a net? Net? This is a net. This is a net and this entire thing is also like a net.

[19:33]

But this circle and this is the problem. So we should erase all that we think. So even when we meet with Buddhas, ancestors, or teachers, we are actually in this network of interdependent vaccination. And teachers teach us. how we are together with all beings. And that is our practice. Our practice is just sit down with this network and let them know of my self-centered idea about how things are. And the next one is another kind of example from sayings of the masters.

[20:38]

When they complain, even mountains are not only standing on the highest mountain peak, even water is not only walking on the deepest ocean floor. This is a saying of Yakuza . Yakuza in Chinese. Yakuza in our language. So he's also an important ancestor in our religion. And this saying, sometimes we stand on the highest, at the highest peak of a mountain. We can say sometimes we walk on the deepest bottom of the ocean.

[21:51]

The way he's saying it, You know, this is the planet, this is the Earth. Some places are higher than other places, and other places are deep, like an ocean. So this is the mountain top, and this is the ocean bottom. And there are many different mountains. We Japanese have known Fuji. on the first precaution in the area of the United States. And I think said, when we say Mount Fuji, what is the end of Mount Fuji? We call this part of mountains . What area boundary?

[22:54]

of Mount Fuji and not Mount Fuji. Where Mount Fuji end? And there's, of course, the other, you know, uh... Mount, in our main boundary, there's some, some boundary. But, uh, other, other, other reality, there's no such boundary. Actually, this entire, uh, earth is Mount Fuji. There's no such separation. Mount Fuji is not only this part. So Mount Fuji includes all this. When we say Mount Fuji, the deepest portion is part of Mount Fuji. So, and this can be said. When we talk about the bottom of the ocean, It will build the total Mount Fuji.

[24:00]

Unless we make such a man-made boundary. So when we grasp this metal as Mount Fuji, we grasp entire earth. When we grab this one, bottom of ocean, we entire as a bottom, as a part of bottom of the ocean. So there are two sides. The same thing I have been saying is, you know, these are particular, there are many particular mountains. not only Mount Fuji, but all other mountains include entire earth.

[25:04]

The hut is small, but it includes entire earth. So each mountain includes entire earth. So when we grasp, this is Mount Fuji. But when we did go, they just asked, there's no such particular mountains. This is the part he said in the latest sentence about taking in is like this and letting go is like this. When we take, you know, top of the Mount Fuji, we say directly, it's Mount Fuji. But when we get broke, that's not what it is called, Mount Fuji. Mount Fuji is a cave. Praise God. a way to think of continuity, so that when you come back, when you start talking about this in patriarchs, it's beautiful to have continuity, that there's a continuity there without moving our heads.

[26:11]

Our heads. Continuity. Yes. Continuity of collections. Another, I think, to the word is calibrate. you know, one particular thing and this entirety is territory, completely territory creature. And also this mountain and this mountain completely territory creature. So it's those, there are, you know, particular mountain, but there's no such particular mountain creature at the same time. So to be easier for us to be, So some things aren't really words. Yeah. In a sense, in other sense, everyone, all people besides me and my teacher, not . So we can say, you know, in many ways. So this is for graphing and letting go.

[27:18]

This graphing and letting go is a common . the expression and also teaching vessel of the masters. Sometimes we say, this is it. Failure is just it. We eat everything. And when you cook, just cook. That is recipe. We also need to explore. Cooking is not real cooking. And eating is not real eating. So, yeah, these are, again, a sense of manifestation and liberation. We always see this reality, the way we think about reality. We, from first time, only grasping what I'm doing now. Now, you know, because I am a speaker, I focus my energy on just speaking.

[28:21]

And if there's something extra in my mind, I focus on teaching. That is one way to grasp what it is. And this priest is talking about Torrens, so I just try to do my best. But this area, this priest, That is the true side of this way. And this way of being, and this way of acting, and behaving, and practicing is kai-nizabihai. So we say the ocean of the Buddha nature, or we say the ocean of by-daughterness store. These are simply the ten thousand things.

[29:23]

These are two examples of the Buddhist exact expressions apparent in certain sutras using this word ocean. But Then we need this kind of expression, like Buddha nature, ocean of Buddha nature, or ocean of Virojana. Virojana is Dharmakaya Buddha. So we think something beyond this world gets such an ocean of Dharmakaya. But actually, even Dharmakaya is nothing other than this network of interdependent vaccination. That means that there are certain things, but that is nothing other than certain things. The worst thing within this interdependence.

[30:26]

That's the fact that we want to see here. So, Though we may not see the face of the ocean in our day-to-day life, we can see in the ocean. There are no doubts about the conduct of swimming, and yet we are, each one of us, everyone of us, is a tiny fish swimming in this ocean. Recently, my book on Gejo Koa, published. And, you know, Kago is painting, painting by my friend, a Japanese painter. He lives in Kyoto. And he wrote me a letter, I think, when I came

[31:29]

public talk at a Catholic college. He teaches Japanese at that college. And then I gave a public talk. He listened to what I was talking, and he gave me a letter. That was about 15 years old or so. And his painting was, these days, different. Almost all of his paintings were fish swimming in the water. And the fish is always very small. And the fish is tired, you know. the canvas is a tiny one space. Within tiny one space, only this is seen. When I saw his paintings, it became my image of Genjō-kō.

[32:36]

So when the book was published, is a process of published publication, I asked him to use his painting as a cover. And generously, he asked to use his painting. It was the cover of that book. So we are like a tiny fish swimming through this entire network of interdependent organizations throughout time and space. I'm stepping back a little bit as we're getting near the end. Usually samadhi is introduced as concentration, but I don't see any methods. So according to him, some practice of Samadhi is not a certain particular mental effort to contemplate, but wholeheartedly being part of this movement based on Samadhi.

[33:56]

Please. If you say climate states and climate basin, sometimes I get a real sense that it is not. We're not screening climate states, actually, but everything is very, it's not an exchange. So how would we, how would we, how does that fit in? You know, time and space, as I have been talking about, Dogen said in Shōbō Vendō Uji, time is being our activity. So he negate, you know, this is a kind of a common idea of time and space. And even our, you know, chanting, we say, all with us throughout time and space. That is our kind of a common idea. way of thinking, but according to them, that is delusion, or in a sense, mistakenly decoded, or expression using words and concept of a kind and being, but as actuality, you know, what all of them give our life, our activity, our doing.

[35:23]

And in order to express and understand, we need a concept of time and space and other things. So going back to what you were talking about, boiling, talk about fire and ash, and then this rising and that's not connected. Yeah, this boiling moment is simply this boiling moment. And what Dogen said is that before and after is cut off. So this is perfect moment. And yet she said very before and after. So one more thing, if I may. Yes. So the time, I understand. So what about the state? I don't get the space part. Space in the ocean. Can I say? I give you no time. I don't want you to do no space. No space?

[36:24]

Unless you're saying no things, because no space is not separation of things and space. No space. I think no space means no separation between each one of us and the one. This is the one thing. That's at the time. If I start to talk about that, it takes more than one hour. And I don't have much time. So that came from the danger of war. And I discussed about what that means in the book. So please try to repeat.

[37:26]

And if we have a question, please give it. So I have to go. This is the final lecture. And now she introduced another very good example about this reality. Everything is one, and yet it and everything are different. That is our world world. For example, excuse me, he is speaking of Duofu. Duofu is Pahukui. He was a disciple of Joshi. Joshi, I think all of you know, Joshi is a very well-known Chinese master. Someone asked this person, Tafuku.

[38:33]

What is Tafuku at your food? One grow or one move? It seems this name, Tafuku, is the name of the place where this person lived. We don't know his personal name. It only said Tafuku Osho. I believe it's Tafuku. So in this question, is Tafuku or Duofuku the name of the place where this person lived? And so the question is, what is Tafkut, one group or one group? Then he says, one or two stokes are slumpy.

[39:40]

Namak said, I don't understand. Then Tafkut said, three or four stokes are wet. That's the entire conversation. dog in Kuwait. So if you know bamboo grove at San Shinji we have bamboo grove and there is a bamboo grove. You know the interesting point of bamboo grove growth is . Only one. system of rules. So this is a kind of a good example of interconnectedness. Everything is interconnected, but if we only see this stalk down the tree, it seems they are internal.

[40:48]

So this is same as hand and finger. You know, it is one hand, four, five fingers. It is a collection of many bamboo trees or one bamboo rope. That is the same kind of examples. And the woman said about this person saying, for example, is treating of dwarf or tough grass, one rope or bamboo. One or two stalks are bent. So when we see his bamboo, the stalks are green. Each one are different. Some are ,, some are bent, some are thin, some are flat.

[41:51]

So some might be short, some might be long. So when we see each of them, that is what he said. One or two stalks are bent, and three or four stalks are sad. And yet, when we see the root, everything is just one little piece. In Japan, we grasp one bamboo tree, we grasp entire bamboo. And conduct that causes the loss of the 10,000 beings. This loss is again . I'm not clean, but .

[42:59]

In this English translation, is . So it's kind of difficult to, if you only need English translation. Mistakenly do . Mistakenly lost means it's not really lost. Not mistakenly lost. That means our friend only, you know, this person only told me about the way each of his boundaries are. Some are pain, some are slump, each are different. But by saying so, He showed this oneness. By showing this oneness, the strength, the particularity of each stroke will be lost, mistaken, and yet not barely lost, still.

[44:14]

So even when I say this is one hand, the separation of each finger is lost, and yet All the fingers are still here, but it's become part of them. And each one of us has individual passions. Then we say, one summer, those individuality of each one of us disappear. And then we are not with them. We are there, but we simply become a part of the sun. And the waves in the great ocean are the same. It's there, and yet it's mistakenly lost. And finally, one is there. An interconnectedness is there. So he always speaks or talks from two sides.

[45:17]

One is grasping. Another is letting go. So he, I think he appreciate what Dr. said. The loss of the 10,000 beings, why does he not say a thousand have been, 10,000 have been, but he said two or three or, two or three, one or two or three or four is not enough. There are not many, not only nine or two, for not only one growth of bamboo, but there are thousands of growths of bamboo. So if we only see one patch of bamboo, then we don't really see the reality as a whole. So a speaker here is still going to say a comment.

[46:20]

Why doesn't he say it? So this means that this that he's talking about the great ocean. This great ocean is not only 1 or 2 or 3 or 4. It's a thousand or ten thousand or these numbers. So then he said, we should not forget the reason why that one grew of one world planet peace. It has both aspects of oneness and . There are always two sides. I don't like this English . I think this is a reason that this is the word 道理.

[47:27]

This 道理 is kind of difficult word to translate into English. 道理. And this is not particularly a Buddhist term. This is a common word in English, not in Chinese. Do is way. And ri is ri. Ri is like a principle. So principle of the way. Principle, principle, principle. So this is, sometimes this is, this carrying reason. But this is not really the reason, I think, in this case especially. This is not the reason, but the way things are. So we should not forget the way, you know, the things are, as our current fitness and our capacity.

[48:38]

But we must do this. So Kaoshan, or a solar thing, it contains the 10,000 beings, or over one year, is still the 10,000 beings. That means there's no such kind of separation between greater ocean If we did understand in this way, the separation would be a container, a great ocean, 10,000 between subject and object. But then Sougan said, just organ binding. In this Chinese sentence, there's no subject. The great ocean is not there. So great ocean is not the subject, or it's not the container.

[49:44]

On the other hand, organ binding containing So that means, tens of other things contains tens of other beings. There's no such a container. We should go like this. Next, Dorendra will comment on the second question. His question was, why is it that someone who has read a stop doesn't yoke? And the original sentence is, yi, jiru, no, zeku,

[50:53]

So this is presented as a for-fact reason, why. The key is to stop breathing. One person will stop breathing. And who is not? And Jack, in this translation, I'm not sure what belong means, but this can mean attach. But you're clean. But as part of that conversation, this translation is why or for what reason the person who stopped breathing does not grow or stay.

[52:20]

I think during this Chinese character, or Chinese sentence, in very different meaning. It can be very special. Although this has the face of a mistaken question, it is, what are you thinking? This is a question. The sentence is a question. But if we When we hear this question, it's a mistake. This is kind of his very habitual way of reading Chinese. But he often gave a question, a sentence that is questioned as a statement, even He ignores the Chinese grammar.

[53:25]

So if someone else made this sentence in his way, that is a single mistake. But to intentionally make mistakes or ignore the Chinese grammar, he made the same sentence in a very different way. So according to him, this is not a question. Although this has the face of a respect question. But it is what are you thinking? This what are you thinking occurred in the beginning of this like that in Korean drama. This means that thinking of just And then it is, I always had my doubts about this guy. It is just an encounter with this guy.

[54:29]

I always had my doubts about him. This expression also came from the story between Rinji, or Rinzai, and his friend, Kei. Kei said, when darkness comes, I keep brightness, and when darkness comes, I keep darkness. And at the end of At the end of this story, Rinji or Rinjai said, I have been nothing about this person. And what Dogen then he said, Rinjai said such a thing. That is the exact moment he actually said the true face of this person. Because he understood what this means. He said, I have been nothing about this person. I have been When Ginza said, I have been learning about this person, he really understood this person.

[55:49]

That is what Dogen is saying. So this means, by session, this monk is making statement about this, where Dogen is talking about. So this sentence is a correct expression of this way of ordering sum as in the correct papers. And he continues. Where is it in the question in Why is it that someone whose breath has stopped doesn't belong? Or why doesn't it house a dead body? And the next sentence. Here it is put, if it contains the ten thousand beings, why is it that someone whose breath has stopped doesn't belong?

[56:54]

This is a part of Chauvin's playing with words and read this as a statement, not a question. And mainly, he changed the meaning of this three and some in this sentence. Well done. in the conversation between the sixth ancestor and the Nangaku, about what is it that does come. This, what if Fomo is Fomo, or Jew. And what Hyorinan said was, Jew, Fomo, Butsu, Ingo, So the original Chinese for that expression, what is it that has come is autistic Chinese characters.

[58:10]

What thing has come? at the question, but is again not as a question, but as a statement. That makes sense? That means this thing that can mean only is . There's no definition. No, this can't be conceptualized. So we only, we can only call this thing as FAP. So FAP has no meaning. So illustrate this FAP thing like X, Y, Z. So this thing, or FAP thing, this how can ultimately FAP? So that thing, name FAP, is having FAP.

[59:16]

So, as a statement, this means Dustin is carrying dust. At least this is how Dogen did his sentence. And I think he did this thought in the same way. And this is what he did. For example, in Shōgen no Butsu Shō, or Buddha Nature, he discussed about dog's Buddha nature from a very famous koan of Joshu, if a dog had Buddha nature or not. And in a version of Munonka, Josh only said, no, and that would be the end of the conversation.

[60:20]

But in the version of Bokobu Serenity, there are two separate conversations. In the first one, Josh asked, does a dog have Buddha nature or not? First, Josh said, no. And the monk asked, Everything has Buddha nature. Why only the dog have not Buddha nature? Then Joshu answered. The answer is I, ha, u, go, shiki. The thing is, because, or was because, her is a sad person.

[61:26]

She, she, or it. So because, that all, that all, who is our, what is our consciousness. So, and that is being. So a common way of reading this sentence is, because he has karmic consciousness, he means dog. So then the monk asks, why only the dog has not put on the joseph sin? Because dog's fear has a karmic consciousness. That is very common. way of living, the way to be different, but in Shogarino Bussho, it is completely twisted.

[62:28]

How he did this is, this is not all records, but this, also means for the sake of. For the sake of. And ta, that means ta. And u, it means being. So, all that, the beings for the sake of others. Beings for the sake of others means for sattvas. How to So that means the dog is the bodhisattva, the being for the sake of others. So for the sake of other bodhisattva, need come consciousness.

[63:30]

That's why the dog is a dog. So dog tongue is just a input to the nature. That's why he said, move. That's the way Dogen Veijin did this sentence. So she's the interpretation of that call, whether a dog has Buddha nature or not. He never said, I have or I have not. I have or I have not. Because in the very being of Shobogen, the Buddha nature, the entire beings are Buddha nature. So the question, if a dog has Buddha nature or not, doesn't make any sense to him. So he interpreted me completely differently. And this is one of the way he made this twist. This is not Chinese. This is not Japanese. It's almost like .

[64:34]

So this is not possible to translate into good English. So you need to find something like a sandwich. Otherwise, there's no way for us to convey this way of, you know, kind of twisting things. And twisting things means being free from certain habitual way of thinking. And we can always see that thinking is very different, almost completely different aspect. Anyway, after this sentence and this conversation, I think he did get something out. For the sake of justness, for the sake of justness, a person who stops breathing never not breathe.

[65:41]

Breathe. It is about this twisted, what you have mentioned. This twisted. It is to understand how it again used to work and how it will work. If I understand, he took within 300 koans each week. This is the collection of koans that he used. After watch, there is a collection, a translation. Release our disco. Click on the course and be back back. 300 kohan was not written in Japanese. It's just copied Chinese. And when he writes Shobo Genzo in Japanese, he made that twist. That means that when he writes Shobo Genzo in this case, he takes from that collection of koans in Chinese, because he used the text from this kind of interpretation.

[66:49]

So at that moment, he twist the sentence and the ear to recollection that has been selected here by Lurie and Smith to make the twist. So I know when, for example, you know, this expression, the kind of toys, But he was enjoying to make that kind of twist to show his students the deeper meaning of what this conversation means. I think that these two sentences make sense, at least to me. The first word, what is it? What is it? It's a stone wall. Sword line. This thing's stone.

[67:55]

I'll show you. Wait. In this English translation, it's only said , but is saying this . So the place this is. The place this is. So he's talking about place this is. I'm not sure if this English translation means the same word, same thing. But the phrase, prayer, is nothing of English. It's why he died this Chinese sentence. He doesn't, didn't translate into Japanese. He just copied his sentence. That is, why is it that someone whose breast has stopped doesn't belong?

[69:02]

Or why doesn't it house a dead body? This is the clearest question on this one. And I think to translate this as a question, this is not understandable at all. So we have to read this as a statement, as a statement. So at the place of this dustiness, for the sake of dustiness, the person who stopped breathing, that is a Drop-off podium, not possible, really liberate from this clean or not position. Doesn't attach or clean or grasp, so is always liberate. And the next part, why doesn't it house a dead body in the sleep?

[70:11]

For the sake of justness, without staying, without staying is same as without awake, no awake, no awake. This dead person never, or dead body, never . That means, if we always change depending upon the situation or condition, or present time, change. Here it is put, if it contains the 10,000 beings, Why is it that someone whose place has stopped doesn't belong? So this place of justice is a place of containing all beings.

[71:16]

That means only all certain things are there in the place. And he repeat the same sentence. So we're in this place of personness. Or place of personness means place of containing ten thousand beings. Or the person who stopped breathing. or bentoshi, or a person with body under 90s, uh, dropped off, uh, or the table, dusting, leather, stick, one defeat, or a stain, one praise. I think that is how he, how his organ name.

[72:17]

So, uh, the next sentence is, uh, Kuiga. We should realize that containing of gun is not ,, and containing is not for housing or abiding. Also, the 10,000 victims, the dead bodies, not housing then means it will only take 10,000 years. That means it continuously forever. And not belonging means this old man makes one move. This is another popular expression in Zen literature, especially Zen master. give guidance to this old man.

[73:25]

This move is the move of, do you know the game of Go? The move of a stone. It's called Jack. So it's Jack with one move of a stone in the game. That means to offer something to guide, to teach the student, to allow him or her to be away to this world. The old monks were moved. So this statement is that kind of expression. to allow us to understand what is our practice in Thai, in German.

[74:30]

That is, we don't attach anything. We don't bring to anything. We give it. We are our body and mind. Then finally, Sozan said, Kou. Zen. Kin. This is Tozan's final statement in Logan text.

[75:53]

As I said before, in the original text there are two more characters, but now these two characters are not there for this kind of sentence. So this sentence is, Not the merit of the 10,000 things. 10,000 behind you. And go with it. Hope is a merit. Or virtue. Virtue. Or, I tell you, ethical. And the key is stop breathing. So this translation is, it's not the merit of 10,000 beings to stop breathing.

[77:02]

And Domen says, this means that whether the 10,000 beings have stopped breathing or whether they have not stopped breathing, They taught you. So for him, whether they stop breathing or not stop breathing is not about anything within these 10,000 things. Do not join without clean, whether we are liberated or not liberated. Because there's no way to clean. Even mentally, we do. to certain things, to things we think are important. But actually we can't claim even our mentality claim that this is not a real thing, because it's not worth it. Because there's no such person for claiming, and there's no such things that can be claimed as an ethical claim.

[78:12]

Whether they are dead or not dead, liberated or not liberated, it's not possible to cling or grasp or touch. A dead body may be a dead body, but prayer, there is conduct that studies together with the 10,000 beings. It should contain it, should be the container of soul, whether we are dead person or not dead person, whether our body and mind is blocked off or not blocked off. Because we are trying to begin together with all beings, all those 10,000 beings, we are actually practicing.

[79:18]

So a dead body may be a dead body, whether we are a dead body or not. Where there is conduct, our practice, that studies together with the 10,000 beings. If we study or practice together with all beings, we do this interconnectedness. We are containing it. It should contain it. I don't know what this means. So we are only saying this is Hoka. So whether our body and mind is already dropped off or not dropped off, we are studying and performing together with all beings. We are containing all beings.

[80:24]

We are within this interconnectedness. So, the prior state and subsequent state, to the final time, is in time. Prior state and the subsequent state of the 10,000 beings have their met. So here, not having met, but Dogen says he needs more. He needs activities. 10,000 beings have their met. the same story and the same purpose. And they have not stopped breathing. So all 10,000 beings are not dead bodies. Not stopped breathing. It's alive. It's working. It's functioning.

[81:25]

It's practicing. And the way those 10,000 beings practice is this is a bright person breathing like a cloud of light. This is a kind of a common saying or proverbs used sadly in Buddhist or Zen expression. And this is something negative if a blind person did others' experiments. This bright means same as darkness. I forgot this, but I'm looking up here in the back. So this, I think, brand means we have darkness, means no discrimination. A brand pass on leading a brand or the brand So what was he saying?

[82:28]

Here is the same thing he quote, same as Pope George's poem, like, when one wave moves, 10,000 wave fall. When one person moves, well, what does this? All the other 10,000 things fall. And not only that, 10,000 ways do this. One way follows. So that's how things are working together. Sometimes one person starts something and the other person follows. Sometimes, because the majority of the community bring discipline, even I don't agree.

[83:29]

And I follow. So there is two sides, or more. And that is what this is. The place where a blind person leaves a crowd for the blind. One person needs other. is furthermore a bright person leading a blind person, one person leading another person, or all beings in the entire network lead the entire. So there are all different kinds of situations or conditions. But anyway, if any situation or condition, all beings are working together, including myself and the million darkness working together.

[84:35]

And that is a kind of interesting expression. It is containing the 10,000 beings, itself containing the 10,000 beings. He said, containing the 10,000 beings, is the great ocean. So this great ocean contains the great ocean. All beings contain all beings. But containing contains nothing. So there's no... separation between subject, object, or container and content. This is one single reality in which all beings are living, existing together, and supporting and working together.

[85:40]

This entire network, movement within this entire network is high example. Therefore, Final sentence. Father, in how there are many ways there may be, where there are not the 10,000 beings, they will not manifest their concentrated effort. This manifests in Genji. And the concentrated effort is good. Good. The Kuku, the Wendlandt used Kuku in Bento also, but this is making effort for our practice. So, if there are no tensile beings, there's no practice and more effort.

[86:47]

So, this carrying down life according to the Odorian case, with them suddenly being and working together was all great. This writing, And finally, he write the title, Kairin Zanmai. This was written at Koshio Borenji Monastery in 1242. That is one year before he moved to Echizen, from Kyodo to Echizen. So it was 42 years old.

[87:49]

Anyway, this is the end of my time. Another question? Yes. Is there one way of identifying discrimination in this time? When you said about the... I think it's different because... You said they have not stopped bleeding. Not stopped bleeding? That's what Dougie said. They have not stopped bleeding. Is this a blind person meeting the blind? Mm-hmm. So doesn't that mean that they have not dropped off body and mind, and thus they're ignorant? I can happily say whether they are dead or not. They are stopped. are breathing or not stop breathing. So very, I think we could both all be able to get one of you. So no one can exclude if it is someone.

[88:57]

Is there any sort of structural rhythm to the text? Is there any meaning in starting with arising at the beginning, then moving to ceasing, then moving to Indra's net, and then moving? Is there any macro or larger structural meaning to the text? But modern scholars made that kind of separation as chapters or sections and paragraph.

[90:09]

Actually, there's no such paragraph in Dogen's original writing. So that makes sense to me, that it'd be one continuous text, kanji to kanji to kanji. But is there any sort of teaching Meaningful teaching is starting with the rising, moving to cessation, then moving beyond those to the net. I mean, is there? I think that is how we need to believe and understand what they're trying to say in each part of that. So our kind of responsibility.

[91:10]

In the case of we, our mother part, We rely on both sparrows, one of that kind of making that kind of separation, and point of each section. Perhaps briefly, if you could say something a little bit more about concentrated effort. Is concentrated effort the same as in Fukanzazengi, making sincere effort in itself is negotiating the way, or bent the what? Or wherever that is. Yeah, who is more important to what? Making effort to practice. You know, we have to make effort. So going back to Judy's question earlier, is that the, when he says concentrated effort or strong effort, is that Samadhi?

[92:15]

Is that like big Samadhi? I think our effort is part of that Samadhi. Our effort to, in a sense, to participate, the interconnections. And our effort and also our practice itself, our effort is part of this interconnectedness. So particularly when we sit in the zendo, of course we make effort not to grasp our thinking. So keep our body upright and breathe deep from our abdomen. Keep our eyes open, not sleep, and let go of whatever comes up. I think this is our effort, just sitting, as this is samadhi. And in samadhi, we often or usually meet the condition of the

[93:20]

condition of state of mentality of mind but in the case of Dogen it's not our psychological state of our psychology of course that is part of but this more dynamic movement is itself Samadhi and our practice of Zen or Samadhi is at the station for that group. So tomorrow, you know, we'll dialogue. It's never stopping or motionless. Okay, thank you very much. This is the end of it. So the image came up this morning for me of a grass cut, a six-foot grass cut that you made out of braided pages of building.

[94:29]

And it covers our entire generation. Thank you very much. Thank you very much for your assistance, the authorities. studying and listening to my audience. I'm talking strange English. But to me, this is very interesting and important to understand why I'm here, what I'm doing. I hope I can come and leave, and he's here. You don't get to speak to him. You don't stop him. The Guruji said that sin is making our destiny active, strong, forever. Why don't you say that first? I will.

[95:30]

I will. [...] Thank you very much. If you don't listen to me, I cannot speak. Teaching or talking about Dogen is the best way to make my understanding clear. So this will really help me. So I really appreciate your participation. Thank you very much.

[96:10]

@Transcribed_UNK
@Text_v005
@Score_83.8