This morning, I talked on the first paragraph of the continuum. Togen, in this writing of Ocean Self-Imagined, Togen's engine mainly discussed on two accords. One is accords from Ibaraki Institute and not from the United States of America. This is from the recorded film of Marjorie. Marjorie is in Japanese. Marjorie. in Chinese oralization. He is a very important and great master, one of the most important masters in the history of Chinese medicine.

[01:15]

He, in our lineage, is a contemporary of Tse-to, Washi-to, who composed Sando-kai, or Sando-kai in English. So they lived about, I think, second half of eighth century and the beginning of ninth century. And from their time, a so-called golden age of Zen started. Another quote Dogenzen-ji discussed is from So-Zan, about the dead body in the great ocean, So-Zan.

[02:27]

Shōzen was a disciple of Tōzen, or Dongshan. Tōzen was the founder of Shōtō School in China. He was a disciple of Shōzen, but actually the name of the school, Shōtō, And our lineage from Kōsan is not through Sōsan, but through Un-gō. Anyway, Tōgen-senji discussed about two quotes from Amazu and Sōsan. In this quote, Marshal Orpasto quotes from Nakamaru Kiyokutsu, and he added his own comment.

[03:51]

So I would like to start Nakamaru Kiyokutsu with the situation of this thing. First, I read the entire quote, and I say, which part is from remarking, and which is, must or must not be. So the second paragraph, the Buddha said, the organist said, this is the saying of Buddha. This is not really the saying of the Buddha. It's the saying of Devarakirti, the great person. The Buddha said, it is just the darkness that combines to form this body. When it arises, it is simply the darkness arising.

[04:57]

When it ceases, it is simply the dharma ceases. When these dharmas arise, the bodhisattva does not state, I arise. When these dharmas cease, he does not state, I cease. In prior thought moment and subsequent thought moments, The morelands do not relate to each other. In prior dharmas and subsequent dharmas, the dharmas do not oppose each other. This is called the ocean-seer samadhi. This is a quote, but until I, when these dharma cease, he doesn't, does not state and cease.

[06:08]

Until here, is from Nakamaki Ritsuko. After that, from in prior thought moment and subsequent thought moment, a moment do not relate to each other, is Maso's comment. So, I'd like to introduce in what kind of situation this saying might be made guilty. Probably many of you already know, developing a system is very interesting, except for ordinary people. In this sutra, this person, Vimalakirti, was not a monk. He was a lay person. He was very rich person, millionaire.

[07:11]

He had a very deep understanding of Dharma, especially emptiness. And one time, So this person, Rewara Kirti, became sick. So Buddha asked his disciples, ten important disciples to visit Rewara Kirti to inquire how he was doing. And Buddha asked each of those ten disciples, and all of them rejected. because they had some very painful experience with that person. All of them said, I don't want to visit because I have such and such difficult experience with that person. So finally, Buddha asked Manjushri,

[08:13]

to visit . Disciples, so-called Srivaka, cannot communicate with . So we have to send a magician who is best in wisdom. So, please. In this story, yes. I'm not sure he was really a Christian. Anyway, so... Once Mimarakil said, I don't want to, but somehow she couldn't say no. So he visited Mimarakil, and not only initially, but all of the disciples and other people who want to

[09:17]

I wanted to go with Manjushri, because if Manjushri was to have a big, or important, or interesting dialogues, so Manjushri would be privileged with thousands of people. But with his vast power, Because he was a millionaire, he had a mansion. With his magical powers, he made it a tiny room. It stayed about six feet square. And that six feet square is called a hojo. Jo is a unit of language that is about six feet. and hold the screen.

[10:18]

And so this is the size of the room of Rival Keiichi. And he, you know, there's only one bed in which he was lying down. And this, well, Hojo became the name of the other temples. So Sanshinji people called Hojo. The name from this street is very small. Anyway, so the room is empty beside one bed. And Manjushri and Pumalakirti started to talk, and they started, they began to discuss about sickness. So this is the conversation about sickness of Bodhisattva.

[11:26]

And Pumalakirti basically said, I am sick because all living beings are sick. All the world's sacrifice are sick because all living beings are sick. When all living beings become healthy, all sacrifice become also healthy. This is an out-of-time conversation. We were, Manjushree asked Devadakini, If you want to read this, this is a translation by Robert Thumb on page 41. Manjushri asked, Noble Sapa, how should a sick Bodhisattva control his own mind?

[12:28]

Okay, like this is translation control. I don't read this translation from Jigokura, and I don't read Jigokura from Changmin. It's not a control, but an insight into how the sick boy-photographer should think, observe his own mind when he was sick. then immaturity declines. Magically, a sick body should control or contemplate or see his own mind with the following consideration. Sickness arises from total involvement

[13:30]

In the process of misunderstanding from beginningless time. So this sickness is sickness of delusion. Sickness that causes our life, make suffering, work and serve, make the upending sickness. is caused by misunderstanding from beginningless time. It arises from the passion that results from unclear mental constructions, that is, illusive thinking. And hence, ultimately, nothing is perceived which can be said to be sin. So this human sickness came from illusion.

[14:36]

And this illusion is about illusion of a sin. So illusion or lack of wisdom or impermanence are no sin or a not one. That is the point. And hence, ultimately, nothing is perceived critically said to be sick. So there's no such person who is sick, actually. And one, the body is the issue of the four main elements. Four main elements are G3 and food. ,, water, fire, and wind.

[15:52]

Those are called the four great elements, or . And these elements constitute all things. For example, in the human body, the hard, solid parts, like a bone, is called earth-healing. And water, like a blood, is called water-healing. And heat, like holy heat, is called fire-healing. And a movement called wing element. So those four great elements makes human body. So the body is the issue of the four main elements.

[16:56]

And in these elements, There's no owner and no agent. Those are four elements. And another way to analyze our body, our life, is five schemas, or five aggregates of these, you know, five aggregates. Shiki-ju-so-gyo-shiki in the Hakushuku. Those are five aggregates. And what are all there? There are no such things called the owner of five aggregates. Five aggregates basically mean body and mind. The first one, form, is material. That is a body. And other, form.

[17:58]

Sensation, perception, formation, and consciousness are mind. So basically body and mind. So our life is simply a combination of body and mind. And there's no owner of this body and mind. So five scalpers are like a cup. There are a collection of many different parts And in the case of the car, there is an owner who bought the car and who drive or appropriate the car. But in the case of this body, what the body and mind are there, there's no one who owns this body and mind and who appropriate or drive this body and mind. This is very automobile. My car is called automobile, but it doesn't really move by itself.

[19:06]

It has gas, electricity, and a driver. But this, my aggregate, is really an automobile without owner or operator. It's me. It's broke. I do things. I think. I know strange things, but it's really me. interesting film, you know, this one. Still part are there, only the collection of one. But there's no owner, and no agent, no operator. No one is driving this body and mind. This body and mind drive that self. So no owner and no agent, that is a meaning of another. Atman means something fixed, permanent.

[20:10]

But what Buddha told is only atman means no such atman. When we are born, we are such tiny living beings. And since then, our body is changing. First 20 years or so, it's growing. And it stopped to grow and keep the same size and start to shrink and disappear. So body is always changing and our mind is always changing. So there's nothing fixed within our life. But still, we think, you know, in the 62 years after I was born, I was a baby. And I became a boy, or teenager, or young adult.

[21:14]

Or I could say I became a Buddhist monk. You know, I have been going through 45 stages of my life. Throughout those process of my life, I was a baby. I was a boy. I was a high school student. I was a young man. This eye doesn't change. So we assume there's something that doesn't change. And that doesn't change goes through these changes. Otherwise, If the baby who was born 68 years ago was completely different from who I am, then I cannot say I was a baby.

[22:21]

But what is this I which has changed? There's no such I. within this body and mind. But somehow we think there's something that hasn't changed. And that is what is called happiness. And according to Buddha, there's no such thing existing. This is a conflict within our mind, because we need this. It doesn't change. to communicate with others. I think we use language. We need certain rules. So that we use concepts. And what we have to use certain concept and approach when we use language.

[23:24]

So our language, request us to have something fixed and changing. I mean, I is a concept, and in my case, I am sure. So it's just a name of this process of change. But I can say about Sho, who is Sho, I can offer some, you know, information from when I was born, after I was born, what was my education, and what were my experiences. All those things are information about these five standards have been experienced. But those are already just a name. is beyond such names or evaluation or information.

[24:34]

So that is what they are talking about. They talk, discuss about sickness. There's a sickness as a phenomena, but there's no path for it to take. So, there is no self in this body, no self in this body and mind. And in these elements, no self in this body, and except for a rhetorical insistence on self, means, I think I am, this is me. So, this way. a grasped concept of being a Buddhist monk or a Buddhist teacher. That kind of grasping. So that is a kind of relationship made up of sin.

[25:42]

Ultimately, no any. Any. There's no any. a self which can be said to be sick can be apprehended. So there's no such past people can be sick. Therefore, thinking I should not adhere to any self and I should rest in the knowledge of the root of illness. He should abandon the concept of himself as a person, the concept of himself as a person, production of our mind. himself as a personality and produce the conception of himself as a thing.

[27:01]

This is kind of strange. So, he very quickly said, a sick boy sort of should abandon, give up the conception of himself or I and produce So we should forget about this I as a personality, but he said we should produce the conception of himself as a thing. I understand this translation is quite important. But a thing is a translation of . That will not be actually part or element of this body and mind.

[28:08]

So that we should become free from me or I, but we should see this our life as an element of ours. So we should see this as a, not as a person, me, but as a collection of dharmas or find only it. As a thing, thinking and This next part is what Masel quotes. We forget this part of our life, and things are coming and going. That is how our body is existing.

[29:11]

This body is an aggregate of many things. This body is an aggregate, a collection of many different elements. When it is born, only things are born. When this body was born, it is only these things that are born. It's not Shoah. Actually, when I was born, the name Shoah is not there. My name, before I became Buddhist, was Masahiro. But that was still the name given from my parents, probably seven days after my birth. So first seven days of my life, I had no name. I didn't have any name.

[30:15]

Just a collection of my subscribers. I'm telling you. I'm not showing my... my consciousness working or not. Anyway. So only those elements were born. Not Sho. There's no such thing as called Sho. Sho is just a name. When it is born, all the things, all the dharma, all the elements were born. All the things are born. When it ceases, this body sooner or later ceases. When it ceases, all the things, all the dharma ceases.

[31:17]

These things have no awareness or feeling of each other. Those elements are scanners, not stealing each other. Awareness or feeling of each other somehow get together and become me. But there's no such thing called me. When they are born, they do not think, I am born. When I was born, I didn't know I was born. There's no way to think I was born. And even the old Dalai Lama didn't say, I'm born. When they cease, they do not think, I ceased. So it's without saying I am born or I am arising and I am perishing.

[32:26]

It's simply arising and perishing. Being born and passing away. So it's just a collection of things and dispersed of things. There's no such thing as me or I that is sick or aging or dying. And I'd like to continue one more short argument. Furthermore, he should understand thoroughly the concept of himself as a thing, or Dharma, by cultivating the following consideration, just as in the case of the conception of self.

[33:30]

So the conception of sin is also a misunderstanding. If we think these drivers are getting together and make this point, if we think these drivers are really existing, that is another mistake, another misunderstanding. And this misunderstanding is also grave sickness. I should free myself from this sickness and should strive to abandon it. This is how we should see our life when we are sick, not only when we are sick, even when we are dead. Young, healthy, and strong, we are the same. We are sick, dazing, and dying. Can you believe the same?

[34:31]

So what Gimara Kiryu is saying here is same as what is said in Hatsuto. Hatsuto says, you know, Avalokiteshvara sees only five standards. So there's no act or accept or act. And further, Avalokiteshvara saw Now, five scales are empty. That means five scales, those dharmas are not there, not there in the vision. So this is a very basic teaching of Mahayana, emptiness. Emptiness about the self, our ego, and emptiness of dharmas. In Japanese, we call it aga ku, or ku.

[35:40]

Ku is emptiness. Ga is state. So far, it mentions the self is emptiness of a person. And second, even the elements, like the part of the cup, are also empty. And it is said from the early Buddhism, the lack of sense or ego is religion. But Mahayana Buddhism says even the elements are empty. So what I'm talking about is experience of both sex and the element of the same. So this is very familiar with familiar figures. You know, you chant, et cetera, every morning.

[36:51]

And that is said only white standards are there, and white standards are empty. It's just a collection of things coming together. So there's no way to clean, to protect ourselves. See, it's kind of easy to say. Of course, this teaching is important because it is difficult. We can't understand when we read Buddhist scriptures.

[37:55]

when we are really facing our own . Just seeing . Because it is quite important to become familiar with and hear many times, still we suffer. If we really know and understand deeply, then I think it's easier to accept the situation or condition of change in our life. If we think, I'm here, I'm most important, and I should not be changing, I should be always young, healthy, strong, and very difficult to accept that change.

[39:02]

We are aging. We are losing our time. Because we are always listening to that kind of teaching, even though it's difficult to accept, we understand what is a natural process of all I think that will be discussed in this part of the presentation. And I go to my mother. My mother was really great. Many of the important teaching options such as my digital vision, or how ordinary my mind is awake, all that kind of important teaching they fortunate from my work with us.

[40:18]

hear Dogen-zen's quote from his recorded settings. This is part of quite a long Dharma discourse. So I don't think I can read the entire discourse. In the beginning is a question and answer between a monk and a mother. A monk asks, what is the cultivation of the wind? Cultivation is practice. What is the practice of the wind? The patriarch of Nazareth replied, the wind does not belong to cultivation.

[41:33]

The wind does not belong to cultivation. It has nothing to do with practice. The wind does not belong to practice. If one speaks of any attainment through cultivation, Whatever is accomplished in that way is still subject to regrets. If we attain something or accomplish something, we lose it. So something we can get is something we may lose. And the way is not such a thing. Something we can gain but sometimes go. So weight is not something we can achieve or attain through our practice. It's still subject to DBS, but it's the same as the straddle cut.

[42:43]

So according to Takaso Shirobaka's practice is to achieving certain condition of nirvana. But that kind of nirvana, if we can attain it, then we may do. And if one says that there is no need for cultivation, That is the same as the ordinary people. If we don't practice, we continue to be an ordinarily pebbled person. So then he started to talk about what is . So the monk also asked, what kind of understanding should one have in order The self-nature is originally complete.

[43:50]

The self-nature is originally complete. If one only does not get hindered by either good or evil things, then that is a person who cultivates violence. So we can see in this teaching is based on the theory of Tathagatagarbha. This self-nature means one mind, people have one mind.

[44:53]

And either good or evil thing is our discrimination caused by our eliminating thought or thinking. So when we stop thinking, and making judgment. And we come to this first nature is already from the beginning complete. So this is something. And grasping good and rejecting evil. Grasping something good and rejecting evil. Contemplating sunyata and Entering Samadhi. To see Sri Yatawai emptiness and entering Samadhi for Buddhists is a good thing. So we want to accomplish it. All of these belong to activity.

[45:55]

Activity is a thought. Both need to make something. So this is nature thing or other karma. Man-made thing. So any man-made thing, something we can achieve or attain, is not here to wait. That is what Lao Tzu said. Two ways is beyond our reach. But we are, from the beginning, we are there. We can't create a way, but we are part of the way. And if one seeks outside, we seek the way outside of ourselves and attain such a way.

[47:02]

by going somewhere or doing something. Then if one sees outside, one goes away from it. So we can't attain it by going somewhere. Just put an end. Just put an end to all mental conceptions. Mental thinking. In the three realms, stop thinking. Stop thinking. If there is not a thing with thought, if there is not a thing with thought, then one eliminates the root of birth and death, and obtains the unexcelled treasury of the Darwin king.

[48:06]

This is in the end of the last paragraph. Stop the current of birth and death and return to the source. Actually, that is what Moses is teaching here. So when we study very, very carefully, Dogen says, quote, next part of Moses' saying. But what Moses said in this parable is what Dogen does not agree. So I'm getting pretty confused about Tathagatagarbha understanding and Zen understanding. Because if Dogen is saying, if Maso is saying, if Dogen is referring to Maso when he says to seek to cause the occurrence of birth and death to return,

[49:10]

As I understood it from you, Dogen was criticizing that idea. And are you saying that that's Masa's idea that he's criticizing? No, but this is Masa's teaching. So Dogen is criticizing Masa's teaching. Yes. And also... Yes, and also what you've just been quoting, you were just saying that Matsu is reflecting Tathagatagarbha teaching, so that Dogen would be critical of that. Oh. So Dogen was critical of Matsu's teaching, this aspect. Yes, that is my understanding. So, even though Dogen respected Mother, but he criticized at least this aspect of his teaching. And yet, he quoted Mother's teaching. So, when we study Dogen, we must be very careful.

[50:15]

That's why we have to go back to the original context of what is said. Otherwise, we misunderstand Dogen's point. So even though Dogen taught what he was saying in Kainzama, what Matsu was actually saying is what Dogen is criticizing. So Matsu was just the next generation from Baza, right? Wasn't he like just one more generation from Baza? So it was in the air when it was started? Yes. far from all the Jinshu or Shenshu, the beginning of the 8th century. And Mazu is the end of the 8th century, beginning of 9th century. So here they are continuing. A few generations after So to me, this is really interesting.

[51:28]

Dōgei is not such a simple person. It's really complicated. So we have to be really careful. Anyway, after this, he said, the next part of the magazine company. Since Benito S. Carlos, all worldly forces think such as flattery, dishonesty, self-esteem, and arrogance have formed our body. Our body is a result of all those made from these false feelings. So, This is why the sutra says, this is why the sutra says, it is only through the grouping of many dharmas, grouping of many dharmas, that this body is formed.

[52:41]

When it arises, it is only dharmas arising. When it's thesis, it is only Dalma's thesis. When the Dalma arrives, they do not say, I arise. When they cease, they do not say, I cease. Until here, the quote from Primordial Decision. Then, Mars made his comment. The previous thought. The following thought and the present thought. Each thought does not wait for the others. Each thought is calm and extinct. Only this path is different from what Dogen taught in Aizama. This is called ocean seal samadhi.

[53:47]

So after Russell was murdered, I thought, you know, the emptiness of self. Like he made come the previous thought. This thought In this translation, this word is translated as thought. Thought or thoughts are not the correct translation. But in Kali Reference Translation of Kali Nidamaya, this word It translates as .

[54:51]

It's a kind of a strange English. But this kind of translation came from the of this Chinese name. It's of this town present. And lower part means mind or heart. So thought is something happening now. This present moment in our mind. And so this word, yes, and me, are two things. One is thinking, present thing. the things happening in our mind at this present moment and thinking.

[55:56]

And another meaning is this present moment. So this can mean both hiding and thinking. Anyway, this was the question in . Name is invented before or previous.

[57:23]

And goal is later or after. So before previous name and later name. And each name are not true. So who is not? So is so mutual. And Tai is great. And this So Tai. And another, almost same word with different Chinese character, So Tai. This word, sotai, is used as a directive.

[58:29]

Waiting each other means to, for example, good and bad. If there is nothing good, there's nothing as good and bad are always mutual. waiting for each other, waiting for their beads. So, yeah, what Basto is saying is this name, whether this name translated as a moment or a thought. So, previous thought and later thought. each of those thoughts are not there. That is for . The previous thought, I talk about later.

[59:38]

This is . The previous thought, the following thought, I'm the present, uh, present, present thought. Uh, the, [...] mutual. That means each net is absolute as it is. Each thought does not wait for others. So when this thought arises, it's only this thought.

[60:42]

And when the next one arises, only this thought is there. And the third thought arises, only this is there. But when we think, we think this is continuing. And this thought is caused by this thought. And this thought is, of course, the cause of next thought. I spoke how we make a story with our mind. But what was said is actually each thought of each moment is just there, only within our mind, we make this sequence. Would you say each is independent?

[61:45]

Yeah, that is what Dogen says, but I talk about that a bit. And each story is calm and extinct. Calm and extinct is the translation of Jokumet's Jack is calm, quiet, silent, and mentally extinct for our seas. And this word, Jackumet, is used as one of the translations of Nirvana. Friends, we will continue this transformation. But when each moment is intended and at the moment, this doesn't, how can I say, to me, it's kind of easy to discuss about this using Dogel's analogy about fire and ash.

[63:06]

Fire would be just fire. Ash is just ash. The moment of fire is only fire, but before and after is cut off. So fire is just fight, but fire has before and after as a part of this movement. But when we think the history of fire, fire. It was a living tree. When your tree is cut and split and dry, you can't fire it. And when fire is gone, then it becomes ash. So we make a story and history of fire and its continuation.

[64:15]

And that is kind of a correct way of thinking. If we think fire would become Buddha, then that might be a good thought. correct thinking. But fire become ash and we think that is correct thinking. As a thought, that is the right thought. But according to Dogen, that is still thinking. As actual real reality. Only this moment is present. As a present moment. This is only real moment. Or a past, one moment past is already gone. There's no such things. And one moment in the future, though, has not yet come. So the moment of fire is only here.

[65:19]

And we see industry as a, because each moment as a perfect moment. Then each moment is a judgment. It's not the cause of something. But it's one way of viewing that reality. And to see industry Not only fire, but this is about our life and death. When we are alive, we are 100% alive. When we are dead, we are 100% dead. And life and death never meet each other. Like fire and ash never meet each other. There's no way to cling to this man, cling to this person, me.

[66:25]

When I'm here, I'm 100% here. When I'm dying, dead, I'm 100% dead. But in our mind, we make a story. This living person disappeared and died. That kind of our ability to make the story, our history of creation, create some stuff. If we are free, being right now, right here, we are right, so, we are there, so. And according to Mazel, that is, this is called Oceanside Samadhi. So this is Prasad's teaching. So we have to have the same sayings of Prasad.

[67:30]

But is, as Dogen said, same thing or not? So you're saying that the Dharus do not oppose each other is really . Yeah. Each moment is perfect independent . Yeah. Let me read another from the same discourse .. And this is . So it seems pay attention, pay attention on this type of discourse . And we have to think and read with .

[68:35]

So that is our call. And it's not easy to . Anyway, a little two paragraphs later, I will continue to say. It is in contrast to ignorance that one speaks of awakening. So ignorance and awakening, or enlightenment, are direct creatures. So if there's no awakening, there's no ignorance. If there's no ignorance, there's no awakening. So it is in contrast to ignorance that one speaks of awakening. Since originally there is no ignorance, awakening also needs not to be established.

[69:41]

For ignorance is lack of something. It doesn't really exist. So awakening or enlightenment also does not mean from the very beginning things are just not there. But for us, this is a problem. I want to awake instead of be. So that is human problem, not the Denmark problem. Mother says, all living beings have since deleterious karmas ago been abiding in the samadhi of the dharma nature. This dharma nature is for sure. While in the samadhi of the dharma nature, wear their clothes, eat their food, talk and respond to things.

[70:49]

What do we do? And he said, we do these things, day-to-day things, within this summary of dharma-nature. Making use of the six senses, all activity is the dharma-nature. Whatever we do is function of dharma-nature. This is Fattō Gensenji's quote in Shōbō Genzo Hoshiyō, Otanma Genjo. And next sentence. It is because of not knowing how to return to the source. Again, this return to the source is gen-gen. I discussed this morning. I still don't have a clear answer why it's such a thing. In modern journalism, we quote pieces of what people say to advance your own agenda without properly contextualizing it.

[72:25]

Isn't that possible? I'm not sure. Anyway. I don't have a fixed answer. This is what happened. So we have to study more. Because I don't have much knowledge about Mars or then teaching in Mars' time. So I cannot really compare what Mars really wanted to say. and what Dogen want to say. There's some possibility that Dogen did not correctly understand what Matsu said, or he really understood what Matsu said and he twisted and tried to express his own insight or understanding of the problem.

[73:31]

is a very interesting and amazing person. He's like a position to me. He can face so many things and create something very interesting and important and similar and show us very kind of fresh and broader perspective Sometimes he's very negative, but he's serving. He's a serving group of people. Anyway, Maesu continued, it is because of not knowing how to refer to the soul that they follow names and seek forms from which confusing emotions and falsehood arise.

[74:35]

thereby creating various kinds of karma. So because we cannot return to the origin, that means one by one, that is beyond our thinking. Therefore, we create, you know, confusing images or concepts, and we grasp things, or we want to escape from other things, and our life becomes or confusion. And when within a single thought, when within a single thought one deflects and illuminates within, then everything is a holy mind. Holy. It's a holy fact. This is holy or sacred, sacred mind.

[75:46]

But in fact, they are saving one mind. Anyway, this is enough for now. This is what Mother said. I had a question about infusing emotion. Infusing emotion. Is that a, is that klesha? Would that be the word? Or what it, my question has to do with You know, nowadays we talk about emotion, you know, our emotions and our feelings and so on. Is that what he was talking about? The same type of emotion? The words she used is .

[77:20]

Mei is Mei. Mei is opposition of Go. Go is Satori. And Mei is opposition of Satori. Opposition of Satori in English. But this is like when we are lost. When we try to go somewhere, we lost. We don't know exactly how we can get that place we need to go. especially if we are at the intersection. We don't know which way I should go. That is the common meaning of this May 9th meetings.

[78:52]

That means we are lost because we are not sure. Sometimes we are not sure where we ought to go. Or we know that we need to go So we are confused, and we are lost. But in this case, other position, when go or subtly means we know where we are going, and we know how we can get there. That is subtly in this rotation. And jaw is emotion. or a sentiment. I also translate this to a sentiment. For example, ujo. U means having.

[79:58]

Having jo is 10 minutes. So this jo is sentiment or emotion in which we are lost or confused. We don't know what to do. So we write something without clear understanding, and that action makes the problem or situation worse. And we get into, you know, like our enemies, our mates. We don't know where we are, and we are completely lost. But this, the word was used, so So, for example, if I thought, oh, this didn't happen, I didn't get what I wanted, and it was his fault, and I don't like him, and he's a bad person, that would be my joke.

[81:13]

That might be a correct understanding of that person. But my desire is to get our children healthy, and I trust that person's advice or teaching. And because that purpose or goal is not achieved, we have some you know, emotional things. And sometimes I want to, you know, fight against that person. That kind of thing is really major. Anyway, because we make the story in our mind, not only this moment, this moment, this moment, at now, at here, at now, at now, but we make a story. continue and continuation. And always, the hero or heroine of the story is me.

[82:21]

That is the problem. And therefore, we continue to be sometimes we are happy. Sometimes we are really, really, you know, painful. And that condition is always changing. That's why we are transmigrating within not only six years, but there are thousands of different conditions within our life. And we are transmigrating. We cannot feel really a stable, peaceful foundation of our life if we see our life as distorted. Anyway, that is part of Mother's teaching. So Mother's teaching is based on, you know, common understanding of Kain Zangmai, teaching of Kain Zangmai in Keon, or Ayan teachings, and also Zen teachings based on that teaching of

[83:42]

and yet he already said he's not happy about teaching. So what he's going to say about teaching, what kind of impact it will have. This is hopeful. Any questions or comments? Actually, this is after I have been I started to understand this time in the process of what is the result. We thought that I didn't understand what Robin is saying. He is discussing. So I have to What is the ocean in Buddhism?

[84:54]

And what is said in Mahayana Sutra, such as Abha-santabha-sutra, or the Pre-Indo-sutra? And what do Chinese Buddhists think about the ocean? and why don't we discuss this? So everything is connected here. So it will help to understand collectively, clearly, this short writing of Tōgen. We have to study it one time, twice. Advice X. Even on here, I'm the one in director, I'm the one.

[85:55]

But this game, I see what I'm doing. So, it's not simply interesting. For me, it's really important to understand what I'm doing. When we practice, growing against each So this is something very new and fresh. I'm very happy to share this with all of you.

[86:33]

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