Good afternoon, everyone. Good afternoon. This afternoon we stand on page 1, second paragraph of page 5. Let me read this paragraph. That now we have the ones. They are not opposed. That we have the ones. They are not relentless. It means that we should realize that arising is arising in beginning, middle, and end. It is official. You can't insert a need. Privately, you could drive a horse and a car and steal it. In beginning, middle, and end, arising is not related to, is not opposed to ceasing.

[01:03]

Though there is a sudden arising of darkness where there had previously been ceasing, this is not the arising of ceasing. It is the arising of darkness. Because it is the arising of dharmas, it is not marked by opposition or relation. Nor are ceasing and unceasing in relation or opposition to each other. Ceasing is ceasing at beginning, middle, and end. This is a case of immediate He doesn't bring it out, but if you raise the idea, he knows it's there. Though ceasing occurs suddenly where there had previously been arising, this is not the ceasing of arising.

[02:14]

It is the ceasing of the dharma's. Because it is the ceasing of the variables, it is not proposed or related. In this article, he is talking about this creating of ocean sea samadhi as a samadhi of Buddhas and Bodhisattvas. And the common understanding of Kalinga Naira Ocean View Samadhi is when the wind of ignorance ceases, then the waves, the movement of waves ceases, then the surface of water can barely flow without moving, then the ocean can reflect everything up.

[03:16]

But Dogen Renji didn't like that idea of coming down. He said, us just moving up. And the waves, we need waves. And we need wind to tap us. In the case of Dogen's Kaindan Zanmai, the wind is not the wind of Theranos, but the wind of Buddha's family. That's what Dogen Yashin eventually called. And, you know, the waves are keep arising and crashing. But in our Samadhi, or in our Zen, we are seeking But he said, in the very meaning of this writing, we're walking or practicing on the surface, and yet at the same time, we are walking on the bottom of the ocean.

[04:19]

So both are, you know, there are no waves, but on the surface, still. We are moving now, so we have both sides moving and working and changing and really calm down still and peaceful. In his Kairi Dama, these two sides are both there. And First he discussed about Kiki, or arriving, and then he discussed about Mutsuri, or Tenshi, or Sissi.

[05:21]

First, it seems like he is discussing about this arising and vanishing of the world over each and every things. But as I discussed this morning, this method is not a question of key or arising. This method is a suggestion of arising and vanishing. That is what I think he discussed here. And now he's talking, I think, about the relations between this key and this method, not the operation of key. That's why he's talking about, he's saying arising and persisting are not related. It's not opposed to each other. is just reading and then arising is just arising.

[06:32]

And ceasing is just . To me, this arising and ceasing is same thing as Dogen said in . I think I already introduced in the very beginning of Zen's total function, in my translation. He said, the great way of Buddhas, when it is completely deteriorated, is, first he said, liberation. Andren is a manifestation. Liberation is four and enough.

[07:34]

And manifestation is of course genju. So the great will of Buddha has two aspects, but too much. One is ,, and I think you're already familiar with this one, manifestation. is something we can go through even though there is some separation or division. can go through it. For example, you know, there are transparent. This is transparent. There is some film. If the film is transparent, the light can go through.

[08:36]

Transparent in Japanese is tall and main. So toh means something which can go freely, even if there is some division or separation. And that is saying that's in dropping out of your mind. Shinji does not fall down. So toh, that means under. He said, life is itself liberated from life. And death is itself liberated from death. And he also said, life is manifestation of total function. And death is also manifestation of total function.

[09:40]

So there are two sides. One is manifestation, another is liberation. To me, this means, you know, when I was born, this is born, and this 35 standards, after a few days, several days after the blast, This five-scandals was named Masahiro. Until I became a Buddhist monk, my name was Masahiro. And when I received top dog, my name became Sho. So since then, this five-scandals is called Sho. And also I became a Buddhist monk. This five standards manifest as a Japanese Buddhist priest. And I have certain characteristics that I can do and I cannot do.

[10:50]

Who I am, who I know. That is how this five standards manifest. And yet, even though I'm not Japanese, I am a Buddhist. I am a priest. But at the same time, I'm not a priest. I'm a priest only if we have and do a priest activity. And I'm a Buddhist only if I compare myself with some people who are not Buddhist. And I'm not a Japanese until I I knew there are some people who are not Japanese. Until then, I just went. But then I studied that there are other people who are not Japanese. I started that one. I'm not Japanese. I'm not American. I'm not French. I'm not Chinese. But then I totally compared these five standards with other five standards.

[11:55]

This is not Japanese. is not Buddhist, and I'm not a teacher. That is what all that means. As Genjo, I'm a Japanese Buddhist priest, but that is only this side. But at the same time, I know there are two sides. For example, in Shogogen, the busho of Buddha nature. So when they call these two sides as U, U, busho, and U, busho. U, busho in Buddha nature. and move with the range.

[13:00]

So, these are not two separate aspects as a 50-50 or half and half, but both are 100%. But this means not related each other. This is not half and half. And life on this is the same. life in Venki, he said, life is a manifestation of total function. So life is 100%. When we are alive, we are 100% alive. And when we are dead, we are 100% dead. There is no way half and half, half alive, half dead. If we are in this experience, if we are still alive, we are 100% alive.

[14:07]

If we are dead, we are 100% dead. So life and death never meet each other. But when we think about life, we think about death, this becomes the opposite thing. And because I cling to life, My life is something I really like, or I hope to continue, and this is something I don't want to be together. So in our thinking, life and death is opposite each other. But as a reality, life is 100% and death is also 100%. They never meet each other. We are allowed just to meet. Of course we can't do anything else.

[15:11]

But only within life we can think and we can create discrimination and plurality. I want to make a choice, but somehow our choice doesn't work so well. That's why we suffer. But according to Dogen, that is part of our life. So we need to accept that way of life as a human being. Anyway, I think that is what he is discussing here. Not... kind of a relation between liberation and devastation. And he said there's no such relation, no such dualistic half and half relation.

[16:12]

And so therefore, they are not opposed each other. The sentence is a little, you know, strange. I think that is the point he is discussing in this poem. That too, that now we have the words, they are not opposed. So these two sides, arising and perishing, or liberation and manifestation, are not opposed each other. And they are not related. means that we should realize that arising is arising. Arising is simply arising. Manifestation is manifestation. In beginning, middle, and end, it is official.

[17:17]

You cannot insert a need. Practically, you could drive a wholesome cart and through. This is a popular Zen expression. But not particularly Zen. Kind of a proverb in China. For example, public government office. Officially, you know. they are so strict. Nothing is not mentioned in the law or rules or regulations. They cannot do anything. But privately, when they go back gate, you know, everything can move. And that is the meaning of this prayer, this saying. And this is what means, I think, you know, things arising, just arising.

[18:23]

And yet, nothing is like that. Nothing alive, nothing finished. That is all that means. It's not me. It's not sure that he's dead. It's not sure that he's going to die. So, actually, nothing is born, nothing is written, nothing does. Life on this, just the meaning of this process of agave, aquea, and state of the wild, and this effect. Nothing arise, nothing preach. Nothing told, that's me. So, officially, nothing arise, nothing preach. That private, I'm here.

[19:28]

Shohaku is really giving us Shohaku. And Shohaku is what? And everything, all people and everything is part of the one. So everything there is part of Maya. This person and entire world are born together. And then we are living, me, this person, and the entire world is living together. And then this person dies, this entire world dies with this person. That is what you try to do everything that needs, and yet nothing is here. That is the meaning of this program. And if we want to use the previous technical term, this is an ultimate truth and a conventional truth.

[20:40]

Officially, there is nothing. Everything is empty. But privately, or as a conventional reality, nothing is visited or get rid of. And another expression is abundance and deficiency. Abundance and deficiency. So our practice, our life is going beyond abundance and deficiency. That means we just need both and either. And actually, beyond that, both are 100% there, the same line. So officially, you can insert a need.

[21:47]

Privately, you could drive a horse and a car and do it. In beginning, middle, and end, arising is not related to, is not opposed to ceasing. So arising and ceasing are not oppositional. Though there is the sudden arising of darkness, where there had previously been ceasing, this is not the arising of ceasing. It is the arising of enemies. You know, arising, even facing the opposition or arising. You know, waves arise unseen. That is why we are facing and disputing at Gepa this morning.

[22:50]

But this is also faith. And yet, in this case, when this facing and arising are opposite to each other, they are not, they are both arising and perishing of Dharma. Therefore, heaven's roads is therefore arising and perishing, are not relative or opposite to each other. This is just a transformation of Dharma, of movement and changing of Dharma. So these arising and perishing are not yet a position of each other. Because it is the arising of darkness, it is not marked by opposition or relation, nor Ceasing and ceasing. This ceasing and ceasing is this ceasing and this ceasing.

[23:56]

Ceasing and ceasing in relation or opposition to each other. So this ceasing and this ceasing are also not opposition to each other. That means we don't need to eliminate this arising and ceasing or perish. This is 100% reality. And this method of facing, the facing of arriving at the place, it's also 100%. So these two are not related each other. And these two are not opposite each other. And this is not our opposite each other. Everything is 100%. Very strange logic. That is Dofian's logic. So ceasing is ceasing at the beginning, middle, and end.

[24:58]

This is a case of in meeting, he doesn't bring it up. But if you raise the idea, he knows it well. But when we say one thing, one aspect, and we can talk about other things. But when we take a close look at it, they are all there. I think that is what this means. This is also another popular expression in the literature. So even though we don't discuss as a, let's say, conceptual way to separate and relate. But when we take a look at this, we are all there and working together.

[26:02]

So in meeting, he didn't bring with us, we don't need to discuss about that we are discussing. So we are thinking and we are, you know, separating with these and we discuss how these are integrated. So now we are thinking and talking about the map not the reality, but present reality that in fact we need reality. Both or everything is always there and secret. Though ceasing occurs suddenly where there had previously been an allergy, this is not the ceasing of a life.

[27:07]

It is the ceasing of the dharmas. So everything is the movement of dharmas, and therefore we have no such separation. Because it is the ceasing of the dharmas, it's not proposed or related. I've missed a short paragraph. Whether it be the this-is of ceasing or the this-is of arising, it is just the ocean sea samadhi, or the darkness. The practice and verification of this-is is not non-existent. It is just this undefined. which is called The Ocean Seals the Mind.

[28:09]

Here, he discussed, talked about the final sentence of the quote from Russell's thing. Russell said, this is... This is called the ocean singing samadhi. It's an original. This is called the ocean singing samadhi. It's an original. And here, this one, this is, there is this, and name is name, and E is together, we call name, I in them.

[29:27]

So this is name for all the And here in this paragraph, this is a representation of zei soku. Zei soku, this is itself. This is itself called kai-in-zanma. So this means this arising and perishing without any ideation or position or duality. The yod is itself called Ocean Seals One. Whether it be that this is the result of facing or the result of arising, Whether in the case of arising or ceasing, this is simply .

[30:35]

It is just the ocean . And he said, this is nothing other than the human . That is . All dharmas are moving and transforming, arising and vanishing. And this movement itself is . And we are part of this movement of dharmas. And the practice and the verification of this is not non-existent. So we are practicing within this movement. So we can say there is no practice. When he was asked by .

[31:48]

We cannot say there is no practice and verification. And yet, practice and verification are not being defined. So it is not non-existent. It is just this undefined. That means everything is moment of dharma. There's no dust. No dust. If there is dust, dust is a part of this dharma. For nothing we have to reject. This, so there's no way this mirror is defined.

[32:55]

Which is called the ocean's solution. And next is a kind of a conclusion of this section, first section, Dogen's comment on the Basso's essay. And it's very complicated. I can't finish time. Almost all the expression came from someone else. So, let me read, firstly, let me read the column, then I will speak sentence by sentence. Sanabi is a realization. It is a saying.

[33:59]

It is In the night, when the hand gropes for the pillow behind, the groping for a pillow, or the hand groping for the pillow behind, in the night, life, this is not merely hundreds of millions of tens of thousands of cultures. It is in the ocean. I always only preach the Lopez Sutra of the Wanderer's Garden. Because he does not state, I arise, I am in the ocean. The former faith is the I always preach of the slightest motion of a single wave and Ten Thousand Waves, and the other face is the Lotus Sutra of the Wanderer's Dharma, or The Slightest Emotion of Ten Thousand Waves and a Single Wave Verse.

[35:18]

Whether we wind up or let out a line over a thousand feet, over ten thousand feet, What we regret is that it goes straight down. The former face and latter face here are I am on the face of the ocean. They are like saying the former head and the latter head. The former head and the latter head are putting a head on top of your head. It is not that in the ocean there is someone. I come in the ocean. It is not where the worldly dwell. It is not what is loved by the sages.

[36:20]

I am being grown in the ocean. This is the preachings of always only. This in the ocean does not belong to the center. It does not belong to inside or outside. It is remaining forever, preaching the Lord's truth. Though it is not in east, west, north, or south, It is, I come home with a free empty boat laden with moonlight. This true return is immediately coming back home. Who could call it the conduct of getting drenched? It is realized only at the limit of the way of the booker.

[37:23]

We take this as the seal of sealing water. Expressing it further, it is the seal of sealing scar. Expressing it further, it is the seal of sealing mark. The seal of sealing water is not necessarily the seal of sealing the oceans. Beyond this, there must be further the sea of sealing, the sea of sealing the ocean. This is called the ocean seal, called the water seal, called the mud seal, called the mind seal. Singly transmitting the mind seal, it seals water, seals mud, seals the sky. I hope they must hear this.

[38:29]

I don't really understand. But I introduce thought as if, you know, different expression can't work. And if we understand the meaning of each expression in the original writings or expressions, then probably we No, I don't want to say. That's my fault. Okay, first, he said, samadhi is a realization, it is a saying. Realization is, of course, then joke. Samadhi is great joke. And the orthodox samadhi is do-toku, that is saying it.

[39:33]

I already talked about do-toku, that means expression of that. So according to do-samadhi, our practice of darshan, not only that, our life itself is within this Ka-In-Zan-Mai. So this Zang-Ma-Ri, Ka-In-Zan-Mai is manifestation. It's actually happening. And it's the Gen-Jo. It's really happening right now, right here. It's not somewhere else beyond this world. This is inside and outside of ourselves. That is Zang-Ma-Ri. And that... Manifestation is itself expression. We have ability to speak something using words or not.

[40:44]

Things happening is itself expression of karma. And we are part of it. It is in the night. This in the night came from the Hoan story. I talked with him about ungan and tohu, about the southern hands and eyes of Bodhisattva, or Ararateshvara. In the conversation, Domo said, it is like the way Avalokiteshvara uses those thousand hands and eyes is like a person sleeping in the night, in the complete darkness, losing the pillow and the light of time. So this in the night means no separation, no discrimination.

[41:55]

This darkness of the night is same darkness in, for example, in Sandokan, you know, May and Fun. Brightness and darkness, light and dark, light and dark. Darkness means no discrimination. Light means discrimination or distinction. We can see the difference of each and every. But in complete darkness, before we have electricity in the night, if there's no room, it's very completely dark. We can't see anything. No discrimination. We can't really see anything.

[42:56]

It's one whole darkness. But within this, no discrimination. Somehow, our attention, what person is reading, can reach the truth. That means we are making discrimination. Our attention can help. Is that something that hit me in my heart? What is happening? Is itself the expression of the dogma? And where in this paragraph, in this big paragraph, did that come from? I think that comes from me. I hope it comes also from in this Bible. But I think that it's a thought of me. The Genjo is itself photo.

[43:57]

Genjo is itself expression. So, it's not clear information in this Bible. It comes from the same. I hope it's right. So, this is the light. The hand gropes for the pillow behind. This is the activity of genjō in this kaijizan, same as the activity of agarateshiva, without making discrimination. And the groping for pillow, or the hand groping for the Like this is not merely hundreds of millions of tens of thousands of kalpas. This is... And this now came from another...

[45:05]

The name of the chapter is Jō-Fugyō-Gosan-supon, that was never disparaged. This Dhamma is eternal. Fasting, practice, and preach this Dhamma. So this means within this gratinism, this groping the pure continuance. And it is in the ocean. I always, always preach the Lotus Sutra of the Wanderer's Time. This expression came from another chapter of Dhanudasiddha. The name of the chapter is Devadatta. I think we can't really translate that sentence in the norm.

[46:21]

But in the Venerable, in the Lotus Sutra, there are two stories. One is about this Venerable, who was the cousin of Shakyamuni Buddha. Because he separated the Sangha, and wanted to become the head of the Sangha. He fell down in the cave. But nothing, you know, of this story is saying. Another part of this chapter of Manobo's surprise about the dragon, you know, the magician was living in the ocean, staying in the ocean. He was living in the ocean and staying at the palace of Doraemon.

[47:25]

And he was always preaching this Lotus Sutra. The Lotus Sutra literally means, Keikyo. And this flower is referred to the lotus, so we call this a lotus flower. So Svetlana of Dharma flower. And in that story, Manjushri said, I'm staying in the ocean and always expounding this Sutra of Dalai Lama. And of course, a priest can no longer use this Sutra of Dalai Lama, not as a thing to print one.

[48:35]

Or a scripture, little material. It is really a flower of God. It really is a flower. And it and everything is like a flower. Thank you. So this is a saying of Mahajishib in the chapter of Naroda Sutra. That means, while we are practicing within this Hoshansir Samadhi, we are always expanding in order for expressing the Dharma. the dinosaur, not only so-called Buddhist or Zen practitioners, but each and every thing, flowers, leaves, and other things, mountains, rivers, everything, is really expanding, done not well.

[49:47]

In Dogen Zenji, It was a work of art. The mountains, the color of the mountains, and the sound of the forest are all Shakyamuni Buddha's shape or color and form or voice. So really, it is expanding or expressing these thousands of flowers. So our practice is also expressing our day-to-day activities, not only something he doesn't know. That is what this OSHA C-SANAT means. We are expressing this dialogue in each and every activity, then our life as a whole becomes . Because he does not state, I arise.

[50:59]

This is what he said at the Brussels board. in the ocean. So here, ocean means, as I always said, network of interdependent reservation. Now it's called the ocean. So we are in the ocean. That means we are in this connectedness. So we don't say I arise or I perish. It's arising and perishing of all darkness has already been changed, transformed. So every one of us is in the ocean already. The former face is the I always preached. This is the art of knowledge, she said.

[52:01]

I always preach it. Of the slightest motion of a single wave, and ten thousand waves fall. This is another. This expression can be applied by the a master whose name is . He is a brother of . our teacher.

[53:06]

And since Tokusho was a paranormal, they are all disciples of Yaksan in Daoshan. And this person is a kind of interesting person. When the real teacher Yaksan died, those three people discussed what they are going to do. And since, possibly since we were older than my brother, and since Rokujo said, I don't want to be a Zen master. I don't want to be a robot or a master. So I went to live by the river and to be a boatman. This boatman is really opposed to our work. to ferry people from this shore up to the other shore.

[54:11]

So he didn't want to become an abbot of the monastery. But he asked two of them, Unger and Dou, to establish a monastery and transmit Yaksan's . But he asked them, if you find some great person, please send that person to me. I don't want to be a teacher, but you want to have a disciple. Without being teaching. So in a sense, he is a kind of a lazy person teaching. Did he want to be a literal Portland, like actually operating very hard? Yes, yes, he was. He didn't mean that, like any sense. Actually, he did. He was real Portland.

[55:13]

Yeah, I think he does. There's also the expression, you know, using the dogma to carry the other side, kind of thing. But this is a little bit of a question. Anyway, then Dōgo finds a very eminent person who was already a teacher. He was not a Zen monk yet. But he was a, like a, what do you call, a lecturer. And he was talking about Dharmakaya. while he was talking about Dharmakaya, Dogo was in the assembly, he started to laugh. Then that person, whose name was Kasta Zenpe, I forget his Chinese pronunciation, but anyway,

[56:17]

He came to Togo and asked, why did you laugh at me? And I was talking about Darmakaya. Togo said, your understanding is okay, but you never meet or encounter with real Darmakaya. means he only know as a television, as a film. So he sent this person to . And this person became . And he later became a very great . So his . Anyway, this fat dog and poor, this person sensed Tokujo's point. And I think in the note, there is a Carl Bielefeld translation.

[57:23]

But I found another translation. This is from... The Chinese page, and in this translation, a better point is, Letting down the line ten thousand feet. So he was talking about the water. So he seems he is fishing. Letting down the line 10,000 feet, a breaking wave makes 10,000 hits. At night, in still water, the cold fish water

[58:31]

Unempty boat filled with new light returns. Maybe cult translation is more literal. The second line is a fact of a quote here. That is, a breaking wave, one breaking wave, makes 10,000 rivers. I think in Cardiff University translation, or in this translation, when one wave moves, 10,000 waves moves. Last line. What page is that? What's the page number again? Page 146. So he was fishing, and this thread go straight down for 10,000 feet.

[59:46]

According to this is straight. Also, this means Foot is straight. Not only the line. Foot is straight. So there's no part. Yeah, indeed. And foot is straight. But anyway, when one wave moves, 10,000 waves, That is a monument of interdependent observation. Then, at night, it is still warm. The cold fish won't bite. So this is in the night.

[60:48]

And the moon is shining. And in the winter, it's cold night. So even though he was fishing all night, no fish bite. He could get no bite, nothing to bite. Therefore, an empty boat, so he couldn't catch any fish. So his boat is empty. Empty boat filled with moonlight and clouds. So fishing is really good for nothing. And people have no intention to catch a fish. And this is a description of practice of Kaijinzan. And also Kawa-zaze. Kawa-zaze simply put the

[61:52]

lying deeply into our life. And our hook is straight. So nothing we can expect to catch. This is very good for nothing. But somehow, nobody, this person, enjoy this whole night, quiet, very quiet. and know nothing to judge, that can be beautiful. That is the description of his zazen. Saoki Kodo Roshi said, our zazen is like, he is not so great a person. This expression is very interesting. She said, our life is like a thief break into an empty house.

[63:00]

Our life is like a thief break into an empty house, passing to escape. Therefore, we don't need to escape. So we gain nothing, but we find our usefulness. It is another expression in our Zazen that is good for nothing. It's good for nothing, but it's good for nothing. It's not good for something, but it itself is good. I really like this project for now. Our project doesn't need to be good for something to get something. But, you know, this beautiful, you know, activity, you know, is a full game. So we will need to calculate how much we can, you know, get money.

[64:07]

or any such expectation. There's no calculation, no expectation, but just quiet activity of, you know, putting the sleep, learning deeply in Agoda. This is the point I personally sense Tokujo and Togen's report, the second line of this poem. That means it's fairly well, even though this, however, is beautiful nothing, and just city, like a fake break into an empty house, still, I'm sorry, still, you know, because of psychosis as in many people started to practice as in that is, you know, one way to move. And one of you know, people who started to practice Zazen following Saori Hiroshi Zazen was my teacher.

[65:18]

Because of Chairman Hiroshi Zazen, I somehow started to practice. So Saori Hiroshi stopped writing, say, for two, three years without doing anything. He started Zazen Pro, and that really just sick every day, every night. But he said, without even eating what food. That was the beginning of his practice of Zazen. Before that, he was studying Yawachara teaching. But there was a social monastery in Nara that he found that many people at his time would like to study Buddhism and become scholars. But he found not many people hearing, hearing that the slogans in just a second was counter. So he was almost reaching the point he could call us as a teacher in your school.

[66:27]

But he quit. and he asked the abbot of that monastery to allow him to live in a half-worldly temple, which has no members. And he closed the temple gate and said, like he said, before two or three years. So that was the beginning of psychosis. Really, that's the focus of sick And from that city, by himself, you know, many people started to practice. But they felt this, you know, one way, one way moves. 10,000 years, and one of the 10,000 years. Please. So Ocean Seals Zavadi is a description of reality. So nothing we do is good for anything.

[67:33]

That is, everything is good for nothing. So the difference between realization and non-realization is non-realization, we think, we hope, we try to have a hook. I'll get some. I'll get some. We're not going to get it anyway, even if we have a book at the end. There's no way. How come so much writing about this? I don't know. I don't know. He, you know, Dogen wrote, you know, 95 of this kind of writing. Right. It's really amazing. Do you have something to say? What does feel me and all these might feel?

[68:35]

We'll talk later at the end of this talk. Well, anyway, this is . So the slightest motion of a single wave of 10,000 waves fall. That is a second line of . this person is present. And the latter face is the Lotus Sutra on the wondrous time of the slightest motion of 10,000 waves and a single wave. So this is simply a position.

[69:37]

That means not only one wave effect or the entire, you know, But the movement of everything within this dharma universe affected me. And we follow that certain dharma. So, one way... They step to all millions of waves, and the millions of waves affect this person's background. So, each and every thing are related and connected and work together. That's the situation for this month. Whether we wind up or let out a line of a thousand feet.

[70:43]

This is the first line of his poem. Whether we wind up, wind up, or wind up, or let out. That means we move this valley. When a line of 1,000 feet or 10,000 feet, much deeper, what we regret is that it goes straight down to its strength. We don't need to regret. But somehow, as a common sense, the purpose of fishing is catching a fish. So there must be something . So is that like the fourth line of the Genjo Koan? In flowers, whatever that line is.

[71:46]

In our, in our, is that regret? Is that the same regret? Now I can speak English. I think I can speak English. Let me think later. So we regret and we are sorry, but there's no food and nobody. So we can't expect any fish to catch. So we are like a field brought into our empty house. Nothing there. No gaming idea. No gaming, yeah. That is another example of taking other values and using other values. We try to keep it, but nothing. The former face and latter face.

[72:54]

I think former face, another face is Genjo and Tozatsu, manifestation and revelation. Here, I am on the face of the ocean. So in that case, we are on the face of the ocean. We are in this network of inter-terrestrial relations. They are like saying, the former head and the latter head. These genjo and tozatsu are, it can say at least two. And these are completely different, and yet completely the same. The former head and the latter head are putting the head on top of your head. Usually this expression, putting our head on top of your head means we do something meaningless.

[74:01]

One head is enough. If we put our head on our head, this is something extra. So better not to do such a thing. But here, by using this expression, Dōgen said this kenjo and tozatsu are completely the same thing. Both are the same thing. So if we think these are two separate things, that is a mistake. It is not that in the ocean there is someone. There are certain individual paths because everything is connected as a thread and everything is just a knot of those threads. I am in the ocean, but you can say I am in the ocean.

[75:04]

It's not here. What is love by sages? Again, this expression can come from somewhere. This is a title coined by Sektor Psen. The title of the poem is The Song of Grasshoppers. Here is the tape. Carly Philp make a translation of the parts of that poem only Dogen Genji used. The Thalia poem is really beautiful, and I found a translation by Thalia Kanyem Donlepi on the book of Captivating the Empty Field.

[76:10]

is a very critical point. So it really . So this point is written by who is a teacher of . is a teacher of and . Their teacher is Yaksan. And Yaksan's teacher is Sekito Kisen. And Sekito Kisen is a person who composed both of Sandokai. If you are familiar with that poem. So this is another poem by Sekito Kisen. I've built a grass hut where there is nothing of value.

[77:21]

After eating, I relax and enjoy a nap. When the hut was completed, fresh weeds appeared. Now it's been left uncovered by weeds. The person in the hut lives here calmly, not stuck to inside, outside, or in between. Places worldly people live, he doesn't live. Realms worldly people love, she doesn't love, though the hut is small. It includes the entire world. In ten feet square, an old man illumines forms and their nature. A Mahayana bodhisattva trusts without doubt.

[78:28]

The middling word lowly-lowly cannot help wonder. Will this have Kesh or not? Will this have Ketesh or not? Feliciable or not, the original master is present, not dwelling south or north, east or west. Firmly based on steadiness, it cannot be surpassed. A shining window below the green pines. Jade palaces or vermilion towers cannot compare with it. Just sitting with head covered, all things are at rest. Thus, this mountain monk doesn't understand at all. Living here,

[79:30]

He no longer works to get me. Who would proud arrange seats, trying to entice guests? Turn around the light to shine within, then just return. The vast, inconsiderable source can be faced or turned away from. The ancestral teachers, be familiar with their instruction. Find mercy to build a hut and don't give up. Let go of hundreds of years and relax completely. Open your hands and walk innocent. Thousands of words, myriad interpretations are only to free you from obstructions.

[80:32]

If you want to know the undying person in half, Don't separate from this skin here and now. You see that? So this person is getting in a small heart. Actually, his name is Sekito, means literally stone head. That means he built a small hut on the top of a huge stone. That's why he was called Sekitori, or stonker. And he lived in that small hut. So this is a poem about his small hut. And Tōgen Zenji used three phrases from this part. It's already 4.30. Can I talk a little? Can I finish this paragraph? It's not a good place to stop.

[81:51]

Thank you. I am in the ocean. It's not clear what to do with. And it's not that he's plugged by the sages. This is not an exact quotation, but he used the expression sector use. In this poem, the sector says, places worldly people live, he doesn't meet. The other is worldly people love. She doesn't love. And he twist this expression. So this ocean, this ocean is not the flesh. We are the worldly people.

[82:56]

And it's not what is loved by the saints. It's also loved by the worldly people. But he don't change and say this is not the place both worldly people and sages are not dwelling or club. That means there is no such distinction between worldly people or sages. That means we are completely all beings are within this portion. No exception. I am in, alone in the ocean. That means, you know, within this ocean, each and every one of us is existing as a lot of this network.

[83:58]

So if a friend I touch one knot, I touch entirely. So for this person, this is entirely my world. All beings with this network is part of me. That is what the expression or entire thing direction work is true human body. So this is true human body. And each person, each building, has its own entire direction work. We are living together within the direction work, and everything is invisible. That's why I told him, he said, when we sit in one short period of time, we sit by our very last time, and each and every being reveals its own enlightenment.

[85:13]

This is my path. So even though there's no such person, that is one son, but this entire world is my path. So, I am alone in the ocean. This is a preaching of always only. So, everything within this is expression of Dhammapada. So, always only came from the sayings of the Nanjishin. I always stay in the ocean and always preaching or expanding only Dhammapada. And this in the ocean does not belong to the center. This does not belong to the center. Also came from sector point. This does not belong to center or outside or in between. That means there is no such separation in center or outside or in between.

[86:24]

This completely includes everything. And it does not belong to the inside or outside. There's no inside and outside. It is remaining forever. Remaining forever also came from transitions. I fell in the ocean always. praising the lotus root. So everything within this ocean is praising or expanding . Though it is not in the east, west, north, or south, this also depends on . It says, not dwelling south or north, east or west. There's no such divinity at all.

[87:29]

Entirely one whole unit. It is I come home with a free empty boat. Latest with Munda. This came from the Hortoban school. Because she cannot catch any fish, this boat is empty. And with this, on this empty boat, she returned home. And that is the Munda. This true return is immediately coming back home. His true return is Jīt. Jīt is true or real or genuine.

[88:33]

He is going back to return. And Dogen Zenji used this word, this expression, jikki, in Shōbō Genzo Kie Sanpo, taking refuge in Buddha, Dharma, and Sangha. And he said, we take refuge in Buddha, Dharma, and Sangha, because those three treasures, Buddha, Dharma, and Sangha, is the place we carry them. Really. So this return is not returning to the source, returning with empty hand and empty boat. Immediately coming back home, immediately coming back home also came from sexual way. He said, Turn around the light to shine within.

[89:42]

Turn just then, just in time. This first part, turning around the light to shine within, is a famous expression, eko henshō. He, Tōgenzen, used this expression, eko henshō, in Tsukandashi. Turn the light inward and illuminate yourself. This originally appeared in Sektou's poem, The Co-principle, and returned to the place we are in now. Freud would call it the conduct of getting drenched. From here, he discusses about this feeling of water sky-lit and mud. Who could call it the conduct of getting drenched?

[90:43]

Getting drenched is an expression of, you know, practice of bodhisattva, like a water bottle. You know, we are bodhisattvas practicing like a water bottle who is walking in the muddy mud. Okay? You know, and we grow the rice. It's a very tough work. But boy sativa is to work always in the mud and water. So that is expression of boy sativa. We work together with all people within the mud and water to grow the tarama flower, the lotus flower. So getting drenched, we could call it the conduct of getting drenched.

[91:50]

It is a versatile practice. It is realized only at the limit of the way of the Buddha. Limit means it's a, how can I say, a highest point, pinnacle. is the highest practice of Bodhisattva, to practice with all beings within this ocean. We take this understanding It's kind of a play with words. There is an expression used by many Zen masters called san-in.

[92:55]

San-in is three seeds. And those three Cs are Cs of water, sky, or emptiness, or space, or emptiness. And this Chinese character for sky or space and empty space. The same Chinese character. Cool. So we can name this school as a sky or space, empty space or empty space. It will be three, ceiling, water, ceiling, sky or space, and ceiling, mud, or three things. explain what are these three.

[94:05]

But depending upon the commentary, those three could differ two things. One is the quality or capability for practitioners. Low, middle, and high. Or these three could be a symbol of three bodies of Buddha. That is Darnakaya, Sandogakaya, and Yoganakaya. Here, that is really important for talking. This is just, I think, this is just a prayer image, well, with this expression, kai-in, or ocean's sea. He just, gongda is ocean's sea, and this is three seas. And this Ocean Sealing Samadhi includes all of sealing the water, sealing the sky or space, and sealing the mud.

[95:15]

That means people practicing within this Ocean Sealing Samadhi can work with everything, whether those three group of people have different capability or capacity, or if it is Dhamkaya, Vasambodkaya, or Nirmalkaya, okay? Our practice within this Ocean Service Samadhi is about everything. The paper come up here is So we don't need to think each of those three things so much. So which I just read. They take this as a sea of searing water. Searing water. Expressing it further, it is a sea of searing sky.

[96:19]

Expressing it further, it is a sea of searing mud. the theory of sealing water is not necessarily the theory of sealing the ocean. Beyond this, there must be further the theory of sealing the ocean. In two continuous sentences, he said completely opposite. This is not necessarily ocean-sealing, but it is also ocean-sealing. Beyond this, there must be further the seal of sealing the ocean. This is called the ocean-sealing or the water-sealing. called the mat-si, called the mind-si. So what he really wants to say is this mind-si, asin-in.

[97:25]

seeing, mind or heart seeing. This in fact has been transmitted from Buddha to ancestors throughout eight generations. And that this mind-seeing has been transmitted. And with the seeing. So this ocean-seer samadhi practice within this ocean of inter-connected beings is what has been transmitted from Buddha. And that we receive. So we continue this transmission. Simply transmitting the mind seal, this seal. It seals water, seals mud, seals the sky. That means seals everything, whatever we encounter. To live with this attitude is ocean zero samadhi as our entire life.

[98:42]

And Aruza Zen is part of that samadhi. From next, tomorrow morning, I start that new section on career ventures. Hopefully we can finish this talk.

[99:08]

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