Good morning. Good morning. Yesterday afternoon, I spoke on the first part of the second paragraph on page four of this text with both English translation and ordinary Japanese. So let me read this section. When the dharma speaks, he does not stay asleep. The time when he does not stay asleep is precisely when the dharma speaks. Ceasing is the ceasing of the dharma. Though it is ceasing, it must be dharma. Because it is dharmas, it is not the advantageous developments.

[01:02]

Because it is not the advantageous developments, it is undeveloped. Just this undevelopment is the Buddha's undeveloped works. It is called, you are also like this. Who is not you? Prior thought moments and subsequent set moments are all ill. It is called, I am also like this. Who is not I? For prior thought moments and subsequent thought moments are all I. This ceasing is adored with many arms and eyes. It is the unsurpassed great nirvana. It is called to call it death.

[02:04]

It is grasped as annihilation. It is treated as a dwelling place. There are so many arms and eyes, such as these are in any case the virtue of ceasing. The not stating at the moment when ceasing is I, and the not stating at the moment when arising is I. Have the same verse of not stating. that they are not stating of the same way. Yesterday, I said, you know, for many years, I did numbers like that, though they're important, when you just talk about this thing, this, you know, in this... Like, he's basically discussing about a statement that appeared in Russell's thing.

[03:13]

And this is a part of Russell's statement that is, she, obo, netsu, ji, fubu, gen, ga, And before he discussed about he was alive, things arise and perish like the waves in the ocean. Alive while being born, stay for a while, and disappear.

[04:17]

And previous section, he discussed about arising. And in this, from this paragraph, he discussed that perishing was ceasing. Confused. Why is he saying it can be in Yoruba? I don't really understand. For many other people, that's all. This entire coming down my gun didn't make sense at all to me. And as I said yesterday afternoon, this, just facing it, Dogen is discussing here, if not the opposition of arising and perishing. That is what I found in the Pari Nikaya. In the Pari Nikaya, Dogen discussed, talked about this samadhi, or concentration.

[05:23]

He said, when we grasp the five skandhas, five child skandhas arise. And then we let go, open our hand, and don't attach ourselves to death. Then five standards cease. That's reason. So it's not about something coming to be, and this thing go out of being. You know, that is all common means of this arising and ceasing. But things that Fendōgen discussed about this ceasing, or perishing, or metter, he discussed about something else. And that something else was that I can understand. I just, you know, deep, what happened. And that Aligaya,

[06:26]

Buddha said in Pali Hinka, one of the kind of hymns to me, there's something is twisted. And around the same time, I found the source of this twist. And that is Fath Dogen mentioned in this section. That is In this paragraph he says, this seething is adorned with many hands and eyes. It is the unsurpassed great nirvana. It is called its death. It is taken as annihilation. It is treated as a dwelling prince. So here, this And actually Nirvana is also called Metz.

[07:29]

So this Metz has double meaning. One is something which is here. And another is . So here is a twist. So now he's talking about this . I put it down because my way of thinking is really kind of . intellectual and conceptual. So I'm not so free person to make such a twist without, you know, without his caution, now I made a twist. Without saying, without saying he twisted.

[08:34]

Isn't, I mean, isn't, this ceasing is adoring many anathematism. It is the most best, great nirvana. And nirvana literally means ecstasy. Yeah. So this, this expression, I, I don't understand the Mahalada or story, so I have to talk about that. Anyway, so, when I read this sentence, I didn't pay too much attention to the origin of this expression. And this expression, this sentence, came from the question and answer between our sixth ancestor, Shunya, and one of his disciples. His name in Japanese is Shido. So we have to understand the fact Dogen is right.

[09:43]

And this story, conversation between Shido and Huinan. Shido in Chinese is and disappear in the chapter of this person in the record of transmission of Dagenham. But I found the English translation of the same conversation . And this conversation is pretty long, so I cannot introduce entire question and answer. But his question and answer is very interesting. It's something to do with the way it is possible here. But unless we check the original and make connection by ourselves,

[10:51]

we don't really know. That is the reason, when we study Dogen, we have to study all the expression codes and expressions he uses, and return to the origin of those expression means. That's why it takes long time to study Dogen. And in this conversation, this person, Shido, was a monk who has been studying at Nirvana Sutra for many years. And he had some question about getting into Nirvana Sutra. And the question is about this famous verse appeared in the Nirvana scripture. That is, probably you know your story. In one of your past lives, Buddha was a bodhisattva who practiced in the mountains in Varanasi, which his name was Sessandot.

[12:03]

And this person here, the first half of the verse, and he wanted to hear the second half. But he tried to find the person who recited the verse. The person was like a dead man. So the boy asked them to teach him the second half of the verse. The demon said, I'm hungry, so I can't say, you know, chant the verse. Then the boy said, after you chant, you can beat me. So anyway, we are teaching the second half of the verse. Anyway, I hope you know this story. But the verse appeared in this story, in fact, we are talking about.

[13:13]

That is Shōryō Mujirō. Shou-me-tsu-in. Shou-me-tsu-in. This translation, this is all things shogyō are impermanent. All things are impermanent. And so they belong to the dharma of becoming and cessation.

[14:32]

Becoming and cessation, arising and perishing. So all things are in harmony. And these are the dharma of arising and perishing, coming and going. And the third, this is the first half, the going out. And from the third, the demon is sighted after he asked. The third line is coming of interest. This is shown with the same show arising in this translation. Both becoming and cessation cease. Becoming and cessation, or arising and perishing. And this same感じ is repeated.

[15:36]

So that means arising and perishing, perish. Does it make sense? Arising and Crescing, Crescent. Arising and Seeking, Seek. And this E means have done, have done, done. So it can, Arising and Crescing are Crescent or have Crescent. Then arising and perishing have ceased. Then, that is, in this translation, when both becoming and cessation cease to operate, the bliss of perfect rest and cessation of change, that is nirvana, arises.

[16:41]

So, with Jakumetsu, Jaku, in Jakub. And this Jakub means turnpainting. Turnpainting, to come. Turnpainting, succession. If love. Love is That is a bliss in this translation. Bliss. That is the opposition of kū. Kū is suffering for dukkha. And the luck is sukkha. Opposition of dukkha. And that means nirvana. Nirvana is the situation of arising and cessation. In the Abbasid statement about arising and perishing, these are this arising and this perishing.

[17:50]

But somehow here, Dogen is discussing this perishing. That's the next thing. So now he selects this perishing, but we go towards arising. What he's talking about is perishing or ceasing or arriving unceasing. This is in the twist. He did without saying it. So he's using the same kanji. Yes, same kanji and same wa. But this same kanji and same wa has two, I mean two things. One is, she said, peishi. That is a person of arising. And a person of this arising and peishi. That is nirva.

[18:52]

So now she's talking about nirva. So this twist is kind of important to understand what he's talking about. This means, you know, In the Buddha talks about five standards. Five standards are go, ,, the ,, you know, it says go in ,, just go in the time. aggregates or skeptics. And usually, or often, these white standards are called shoe-in grasping or clean grasping.

[20:05]

Then these five skandhas, five skandhas in this body and mind, when this body and mind is grasped as me, then these five skandhas see the cause of suffering. But when we are free from this grasp, then we open our hands. This five standards ceased to be not just five standards as empty. And in Shogun Maka Hanehan's Dogen Zenji said, these five standards are five instances of pleasure. Does that make sense? When we grasp and we think this is not plenty, then we leave five standards, or clinging to five standards, because of the cause of suffering.

[21:15]

But when we see the emptiness of five standards, five standards cease to be the cause of suffering. Does that make sense? This body and mind. That is what Dogen did when he said, dropping of body and mind. But we don't grasp this five standards meaning, I, me, and mind. Then this five standards will become revealed as the instance of Christ, like instance of Christ. So what he's talking about in this section of Kain Zama, he's talking about, how can I say, to make it opposite. That's it.

[22:34]

Yeah. Body, mind, drop, dropping off. But in the story of his, Dogen Zenjutsu, experience of Shinjin Natsura, Ryojo Zenjutsu said, Natsura, conclusion, said, Changing the order. That means the body and the mind. That is toroko. You know, when we grasp these five standards of me, these five standards become a code of thumb. But when we open the hand, and the five standards are just the five standards of emptiness, So was he implying that Shinjin Datsuraku is too much... like doing too much.

[23:52]

It's like a person doing too much. It's not really, you know, we don't do it. We don't drop off body and mind. Body and mind drops us off, so to speak. So dropping off body and mind is, I mean, what's that? There is still body and mind, but it's dropped off. And that is still ready. Oh, I see. Then after that, I think the other said, that's a wrap, but that's a wrap. That would be dropping off is dropped off. Dropping off is dropped off, you know, only function. There's no meaning. So mine is dropped off. So it's only the eyes in the face, this walking, this practice, it's good.

[24:54]

For example, the person who watches, who thinks, I am doing this, or who thinks, my body and mind is now developed. But the theory is wrong. This is how it should be developed. Then, our life is completely part of the Network of Interpenetrable Nations. And we are supported by all beings, and we all lean toward us and carry out that enlightenment through this League of Korea Online. So the Korea Online is completely a part of this universal movement. And I think what Dore is talking in this paragraph is this and start to work as a .

[26:05]

Until I understand this point, what Dore is talking about here, it doesn't make sense. some theories say right iraq yes so would you talk about the where this is and this is completely defined the one oh i'm sorry i can't see this is the fall down hold up see this that's it is to take off and this is Anyway, Mark's question to the sixth ancestor was, he didn't understand what this verse means. And Mark said, we have two bodies, two kinds of bodies. One is group body as a material.

[27:10]

And another is . And his question . And his answer might be interesting. The answer to this question was, Your argument implies that apart from the physical body or rupa body, there is a low dharma body or dharma karma. So Hina is saying you separate rupa body or material body from dharma body. That duality is a problem. and that perfect rest and cessation of changes. Cessation of changes may be thought apart from becoming a cessation.

[28:20]

Further, from their statement, Nirvana is never lost in a job. In fact, there must be somebody to play the part of enjoying it. That is the problem. It is the monk's question, who is in this place? But who can enjoy this? And for China, the successor said, if you are in Nirvana, you will disappear. So more, get more such personal permission. This is same as, you know, the expression we talked before. Take advantage and lose the advantage. But we take advantage to meet some possible And when we meet that person, that advantage will be lost because the self disappears.

[29:28]

So, in a sense, attaining the way or attaining enlightenment is losing the self. So when we attain enlightenment, there's no one who will attain for us to attain nothing. So we cannot say there's something we cannot attain because there's no one who will attain such a thing. No, it is not. It's another way. There's nothing wet for us. There's nothing in it for us. What? Sure. So what do you recommend us in just practice? Let's do it. Then there's nothing to be a thing, and no one to attain, but it's there. beyond our thinking, beyond our observation, beyond our judging. It's actually happening.

[30:29]

That is nirvana. Although it's not so enjoyable, always. Anyway, then Shunran also said, nirvana has neither the phenomenon of becoming nor that of cessation, nor even the ceasing of operation of becoming and cessation. It is the manifestation of perfect rest and cessation of changes. But at the time of manifestation, there is not even a concept of manifestation. If we think about manifestation, it's not manifestation. So it is called the everlasting joy, which has neither enjoyer nor non-enjoyer.

[31:34]

So this is the answer to this person's question. And after this answer is, And do you see different stories between William and his disciples? Not the one with the story that you didn't tell me, but the one with the story of William. It's the same paragraph we are reading, and the expression Dogen used from this story actually is, it is called

[32:40]

It is the answer for Great Nirvana. It holds it there. It grasps it as an alteration. It treats it as a dwelling place. This expression appears after Hünen's answer. After Hünen gave this answer to Hünen, there is a birth. The verse in the beginning of Shoinan's verse is saying in this translation, The Supreme Mahaparinibbana is perfect, permanent, calm, and illuminating. Ignorant people will call it dead, while heretics hold that it is annihilation. Those who belong to the Shravaka vehicle or the Pratyekabuddha vehicle regard it as non-functional.

[33:59]

This is the part Dogen used. It's just for those people who have it, it's in the notes, page 5. It's note 12. Not the supplemental note. Regular note. That's a slightly different translation than the one you read. Yeah, only one word. Non-action is different in Dogen's. He said something like nowhere to bread. No dwelling. It is treated as a dwelling place. Dwelling place, but in the original set, no action. The text spoken might be very different from the text we read here.

[35:00]

The dialogue you were just saying came just before this verse. Yes. So Dogen didn't mention about this dialogue, but to understand what Dogen is talking, this dialogue to me is very helpful. Unless we understand what Shunyang said, we don't understand why Dogen could say such a thing about you know, about Mets, Mets' nirvana. Yeah, it's, you know, Mets' nirvana, very very, you know, because until here, they're talking about arising and perishing, the cold wind. Then, like, then we start to talk about perishing, talks about nirvana. And I didn't know that such a thing is possible. And this street, I think this street comes from this street.

[36:06]

Yes. If she goes, says to the dean, would you... Not she, but the... What? Who was the... was fatwa without previous rights. Sessandoji. Sessandoji. Sessandoji. So, Sessan means flowing thing. And Doji means ball. So, Sessan Doji was the name of the ball sattva who was in the previous life of Shakyamuni Buddha. Would you please say the first two lines of the four lines? These two? Yes, please. All, everything, all things are in one.

[37:08]

And these are, these are the dharma of arising and vanishing. So now he is talking about Metsu, that is the suggestion of arising and perishing. Not perishing in purpose to arise. That is important point. If we understand this point that he is saying here, it is not so difficult. So the beginning of this paragraph said, when these dharmas cease, he does not stay, I cease.

[38:14]

The time when he does not stay, I cease, is precisely when the dharma ceases. So this not staying, does not stay, not staying, who then shows the door. Arising and perishing in our life is living and dying. When we die, we don't say, I die. And we have no brain going into life, and no fear to death. That is what Dogen wrote in Shobo Genzo, Shoji on life and death. Because life and death, arising and perishing, or living and dying, If Buddha's life for Dogen said we should not cling to life and we should not, should not, we don't need to have fear for life, because life and death together is Buddha's life.

[39:24]

That means if we see this arising and facing as one process, then I consider this as good as life, including death. Then we don't need to pray to life, and we don't need to have fear of death. And that is if we can live without cringing to life and without fear of his death. That is . And you may have a question, is such a possible or not? I have at least one example. That is my teacher. He has been . for eight years, since he was in the middle of his fifties.

[40:26]

When he died, he was 86. He retired from anti-aging when he was 63, because he couldn't continue to practice with young monks, because of his physical condition. So after he retired from anti-aging, His practice was taking care of his body and mind, and facing his own life from death. And he wrote in any way, and also he wrote, he said, this is a kind of a report from the actual dying and aging and dying. but he had no fear against dying. His wife, her name was , said, you know, sometimes he would go red, black.

[41:32]

And his wife had fear when he was dying. He had no fear. And he was taking care of him. He said, well, I'm okay. So he had no attachment to life, and he had no fear of his death. And yet he really took care of his body and mind. That's why he could live until 1986. with a kind of, you know, careful way of life. Couldn't live such a, you know, life. So, to me, that is Nirvana. Living with a clear attachment and fear against life and death. Just live and just die. And he just died. Anyway, that way of life.

[42:36]

without attachment or without detachment. That is what this body and mind that is taught both means to me. So facing is a facing of the darkness. It means facing what must be done. It's still there. Even though we have no attachment and no fear, still arising and perishing is there. But this arising and perishing is not a samsara anymore. This is how that is. So because it is dharmas, it is not the adventurous defilement. So this is not this arising and perish, or despite this canvas that is arise, stay for a while, and perish, is not the force of suffering, or claiming, or defilement.

[43:55]

It is not the adventurous defilement. It is undefiled. So this, when it dropped off, are identified with our desire to bring or hate or dislike. So now Dogen mentioned, we are saying, another conversation between Shuinan and another disciple of Shuinan. That was Nangak Riejo, one night away. Just this undefined is the Buddha's unpatronized. This undefined came from the conversation between Huinan and Nangak. When Nangak first visited Huinan, Huinan asked,

[45:01]

Long ago, I said, I came from such and such place. But let me ask a straight question. The question was, from over to immoral. Maybe I don't have time to explain. From over to immoral in English, that thing, how does that? That thing, is it, does that? I think we are good. Yeah. Then the student couldn't say anything. So he practiced with, I mean, younger, didn't, couldn't dance. So he practiced eight years, eight years with Renan. And finally he understood the meaning of the question. And he said, now I understand the question you gave me. And I thought, great. And so she asked the same question again.

[46:09]

Then Nandak said, speaking one thing, it's often wrong, but whatever we say about this one thing. Then she said, if so, is there practice and verification or not? We cannot say there is no practice and verification, but practice and verification cannot be or should not be or not to be defiled. This defiled or undefiled came from this conversation. Is the practice and verification the shushu? Shushu, yes. Shushu, undefiled is who is there now. So shesho who is there now is really important part in one of the key words of the practice verification without defilement.

[47:21]

Defilement is caused by our attachment to our dislike or hate against the religion. and attachment and cleaning through so-called enlightenment. Therefore, usually we practice in order to escape from delusion or get liver or enlightenment. If we practice in that way, then that is defilement. Our practice is defiled by our desire to escape from delusion and attain enlightenment. So in relation to that, as arising and ceasing are Buddha's life, it's not necessary to cling to life and fear death.

[48:22]

But as Buddha's life is arising and ceasing, it's okay to cling to life and fear death. Yeah, we have to take care of our body to be in good shape and for our own health. That is not, I don't think that is the environment to observe, but that is our practice. Without believing and without fear, we just take care of our body at the age of death. What's the matter with clinging? We suffer. That's our life. Our life is suffering. If you like suffering, don't look at Jeff. Even if we don't like it?

[49:24]

Anyway, where we are? I forget. Oh, defilement. And then, after that, China said, this defilement is for Buddhism ancestors in the West have been protecting, maintain, and maintain. It's not, this non-defilement, yes, it's within now. And so this undefilement here came from that proposition. So this undefilement is, Shunya originally said this undefilement is that Buddhas and ancestors have been protecting and maintain But here she said, this under-fragment is itself Buddha's under-assistance. So it is called, you are also like this.

[50:35]

That is another part of freelancing. This under-fragment is what Buddha's under-assistance has been maintaining. And you are like this. I am like this. You are like this. So you should maintain or protect it carefully. That's what I'm trying to say at the end of this conversation. And this, you are also like this. I'm also like this from that scene. Please. Just for everybody's sake, this is in the stories and supplemental notes, not the reading. So it is called, you are also like this. And who is not you? Prior thought moment and subsequent thought moment are all you.

[51:39]

Thought moment is nano. And then you have both thought and moment. That means this is things happening in our life, or within our life. So this is arranging a parish. All of us who has men is act. So this is Buddha and the ancestors. So we are not . Dogen and Shina is talking about all of us. So we are not outside of the Kaizen. We are right within there. It is called you are also like this who is not you.

[52:40]

Prayer thought moment and subsequent thought moment are all you. And it is called I am also like this who is not I. all of us are at. And of course, this island, depending upon whether we grasp it as we are free for long, this island can cause suffering and create some suffering. And yet, this island is the least from our pain. And yet, this island is This grasp of our hand is the key point of this teaching. This ceasing for prior moment thought and subsequent thought moment are all I. This ceasing is adorned with many hands and eyes.

[53:53]

Hand and eyes came from another Goan story, so I talk about this matter. But here he said, this perception, this perception of arriving and perishing, or In Dogen's expression, body and mind are described as many hands and eyes. Hands and eyes is about body. Our fish, who has eyes to help us, and with eyes, on each of our fish's hands, there are eyes. So eyes is wisdom. and his activity or practice, you know, based on Abel Oktesuna's confession. So this draft of body and mind has many hands and eyes.

[55:02]

This is the source of wisdom and compassion. But if we cling to these five standards, then these five standards become the cause of suffering, cause of the problems. So, this system is a hands-on idea. It is the unsurpassed play, Nirvana. So this can be Nirvana. And it is called, it takes some people as financing in advance. This can be called, of course, death. And they've been as an activation and a negative way of seeing this transition. And they treat it as a dwelling place. And people think this is my place. That so many arms and eyes, such as these, are in any case the virtues of the station of arising and perishing.

[56:10]

And make circumstances very difficult. I don't really understand. That is, they are not stating. Now he told about this not stating again. Not stating at the moment when ceasing with I. This I, unceasing, for not staying. The original sentence is, when Dalma sees, Dalma doesn't say, I'm safe. But now he said, this not saying, he's been talking. This not saying, I'm perishing. It, you know, open our hand. Water you. And the not standing at the moment when arising is half, which means about previously, when he discuss about arising, in the personal statement, the same thing is said of when in darkness arising, that darkness doesn't say, I'm arising.

[57:35]

So he's talking about this not seeing, this not seeing, the time of arising and erring of things. And he said, not standing at the moment, other than these eyes, have the same verse of not standing. That means, as for not staying, these are the same. That means no grasping, no crazing, neither arising nor perishing. But But they are not stating of the same thing. I don't really understand this part. According to the commentaries, it's not saying, it's just saying, either netsu or anki, arising or perishing or ceasing.

[58:47]

But... Arising and stating are different. He said one of the interpretation. Not saying is the same, but metta and hi are different. But still I don't understand what this means. So he said, you are cold. If you have some understanding, so it give you. Yeah, sorry. Is it saying something along the lines of arising and perishing are not the ceasing of nirvana? Is it trying to open up that point that we picked up a bit later? Probably this means arising and perishing Whether we are in sansana or in vata, if we open our hands and say, not saying, then saying different.

[60:02]

You can say different, but not really different. This, you know, very subtle sameness and difference. And I don't know how to say, you know, both sides. It's different, and yet it's the same. The same, really. I cannot yet express or explain my understanding of what he's saying. In the 12-fold mix, Could you relate that to ? Yeah. When you go through and you actually take the perception, is that the same as this ? Oh, . No . Yeah.

[61:03]

Do you know the other word, nama rupa? I start to cover this bit. But yama, nama rupa in Japanese or Chinese is . is . for probably English of name and Sanskrit, but now have some connection. And rupa is shikki, or material. And this nama rupa, originally, means the object of our sense organs. That means the object we see here And so if the combination of your name and material.

[62:19]

So we don't really see the material itself. We see this material through the name of this. So I see this as a blood book, at the name of this material. And this name shows the relationship between this person and this thing. This is, to me, for now, this is a useful thing. And so Black Vault shows this relationship between persons who want to write something. And this can be used for, like, what this means. But for someone who are not interested in anything, you know, this thing is not a problem. That makes sense? This thing just can be a fire.

[63:24]

So there's more touch. We don't see the looper or material itself. We see through the nailing. That shows our kind of perception of what this means. So then we become people in this normal looper. Then this thing, this thing, or any other things, this is not a blackboard, necessarily. This is a blackboard for the people who need or who use this thing as a blackboard. This can be a file, any time. The name can be always changed. That's when we see, that's when we are released from this planar loop.

[64:30]

That planar loop, this seems that they believe just like kids, not the object of this person's desire. And that is another meaning of Mertzl, or Dorothy Knorr. Then I'd like to go next. From this paragraph, this one, and the next one, he talks about . Anyway, Bas was saying, in the opinion of this writer, he said, Paul and Lenny, Lenny, Paul, Lenny, Paul, and Lenny, Lenny,

[66:19]

Zen men and go make previous dharma, and later our subsequent dharma, and previous thought moment, and subsequent thought moment, for thought time. And there are two different bathymeter expressions in bathymeter things, like in four times. And for four, this will do it for ten. So it's sounding the same, exactly the same. And the meaning is also almost the same. But this target means even.

[67:36]

This target means conform to each other. Oppose each other. But anyway, this soul means mutual. Mutual. Mutually conform to each other. or nature, waiting nature. But food is not. So this both so-tai and this so-tai means not real or not divine, not individual. these in the past and later . And it many as a thought or movement. The original settings in Brussels Seizing is a seizing of the prior dharmas.

[68:51]

Prior dharmas. And it is the ceasing of the subsequent dharmas that go for next dharmas. So this dharma finish and this dharma cease. It is not, I'm sorry, it is the prior moment, thought moment of dharma, that is then. And it is a subsequent thought moment of the dharma, a subsequent net. So they are finished, ceasing.

[69:57]

And it is the prior and subsequent dharmas that constitute the dharmas. It is a prior and subsequent thought moment that constitute the dharmas. They are not relating and constitute the dharmas. They are not opposing. He translated as not opposing. Not relating and not opposing each other. It is the dharmas constituted. Anyway, what he's saying is, everything with dharma. Everything with dharma. All dharmas are coming and going, get together and disperse, right? So all the dharmas are moving around. To take, to make them not opposed, to make them not related, is the same.

[71:07]

Eight or nine attempts complete. Now I have to talk about this common story about a old man and a girl about the concept of great compassion and their evolution. I think this is a very well-known story, so probably many of you are well-known. But this is a conversation between Fung and Do. Fungan is in Chinese, young, young. And Do is Dao.

[72:10]

Dogo already appeared in our conversation for class. I talked about the koan of alive or dead this year. And Dogo was that teacher who said, I won't say, I won't say, I won't say alive, I won't say dead. And the only one was, she's Dogo's daughter-in-law brother. And they are practicing together for many years, 30 or 40 years, with their teacher, Yaksan, again. Yaksan, or Yawashan. And when Santhak said they are not simply Dharma brothers, they may be real brothers, And Ungan became a man before Dogo.

[73:16]

And yet Dogo attained so-called enlightenment before Ungan. So it's a very complicated relationship. Anyway, Ungan asked Dogo, what does the Lord Satoru of Great Compassion, that is, Abolition of Love, what does Abolition of Love do with so many hands and eyes. So one of the bodies, manifest is called . . That means 1,000 hands and 1,000 eyes. You may see that a statue of Avalokiteshvara, it has many hands.

[74:22]

It's like a wing. And those are all hands. And some statues have very 1,000 hands. And on each So there are one thousand eyes and one thousand hands. As I said, his eyes and hands means eyes refer to wisdom and hands refer to working. So in order to help all beings with compassion, so this is the most acceptable of compassion. In order to help others with compassion, we need wisdom and also our hands to do something, or skillful means.

[75:33]

So he's talking about the Avalokiteshvara with a thousand hands and eyes. His question was, what is this person doing with so many hands and eyes? Then Dogo Watao said, it's like someone reaching back for the pure at night. Someone is sleeping in the dark, complete darkness. Someone is sleeping. And somehow the person, feeling the person's world, he lost the pure in the darkness. And the person is still, you know, more than half asleep. And yet, this is complete darkness.

[76:36]

There's no way to see. And yet, that person, half sleeping, is trying to get the pillow and back to underneath his head. That was the whole mistake. It's like someone reaching back for the pillow at night. Then Yonyan Tungwan said, I understand. Then Tao said, how do you understand? Yonyan said, all over the body is hands and eyes. All over the body is hands and eyes. This is translation Henshin. Henry's whole body, as a whole, everywhere.

[77:43]

So every part of his body, the ear, hand, and eyes. That is, his entire body is hand and eyes. And Dao said, You said a lot, but you got only 80%. Only 80%. That is the first problem then used in this sentence. You said 80% or 90%. So that same Then Oongar said, what about you, elder brother? Then Dao said, throughout the body is hands and eyes.

[78:45]

Throughout the body is pulsions. So they are saying almost the same thing. Whether they are saying the same, completely the same, or different, is one of the points of this poem's story that I don't think I can discuss at that point now. Here, Waldoven's discussion about Kai-in-zan, I think it's enough to know that this expression comes from this core. There we are.

[79:45]

To make them not opposed to make them not related is the same eight or nine times complete. That is what Dogo said. Then Ongar said, this whole body is hand and eyes. Dogo said, you only said 80% or 90% complete. Then Ongar asked, what about you? And Dogo said, almost the same. Next sentence. There is a take up. There is a taking up. There is a taking in. That takes as hand and eyes the four great elements and the five aggregates of ceasing. So all these hands and eyes of our application is the function of this fiber aggregate of cesium.

[80:57]

It's drop of body and mind. Drop of body and mind, that means the body, our body and mind, that is liberated from function as Avalokiteshvara's potiya, hands on the eyes. And there is an advance. Advance means going forward as a practice or activity of Avalokiteshvara. There is an encounter. Encounter is again shoken, meeting the chant. That takes as its course, its course in the process of our practice, when our body and mind is dropped off, we can really work together with all beings as a part of Atalanta Keshavara's Southern Transition on the Eyes.

[82:06]

As it goes, the four great elements and five aggregates of Sessing. And at this time, when we are practicing with dropped-off body and mind, hands and eyes throughout the body are not enough. And hands and eyes, as the entire body, are not enough. So what Doge is saying there, both Ungarn and Logos say entire body is hands and eyes are not enough. Of course, Doge does not decide those two ancestors. This is not enough. It means the same as . That means this, in Japanese, Hachi Kujo.

[83:13]

Hachi is eight, ku is nine. Joe is complete or achieved. This is kind of an important thing in Soto-Obe tradition. That means there is no time to 100% act. We are always 80 or 90% complete or achieved. That means our practice is no end. There's no way we can be perfect, and that is OK. So we practice a little more. The same thing said, we are OK how we are, but we have to improve ourselves.

[84:20]

So there's no, in our practice, in our tradition, there's 100% that we are, if 80% or less are achieved or successful, then that's okay. That means it's okay, and yet we have to make effort. So we are always in that process. So even this entire body and whole body is not enough. That means body or hands or eyes are not that kind of, you know, something particular.

[85:23]

These kind of names, then we become something big. But actually, you know, this work is not directed with hands, eyes, or coat. It's really everything, your entire working as a . Only if this campus are That is what this means. Ceasing is the virtue of the brothers and ancestors. So this ceasing on myths is the virtue of brothers and ancestors. No calculation.

[86:25]

It's all ready. I'm going to stop here. I know we don't have any questions.

[86:42]

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