This morning we started to read the section of this conversation between and one of his about the great ocean and . And I said, the meaning of this conversation is not very clear. So there are several different interpretation. And now Lorenzenji start to give his own comment. And this is his comment. So we are not sure what Sozan said was exactly what Dogen Kenji said.

[01:10]

And what I am going to talk about Dogen then. It's only my open. So I'm not sure if I'm on the phone. So what I'm saying, but we think by yourself within your plan and within your practice. So this is only my interpretations and the programs in the presentation. this previous conversation. So basically, the conversation, the point of conversation is about the beautiful ocean, night time. and the reading of this expression in the

[02:22]

Buddhist sutras, both in the Pali Nikaya and Mahayana sutras, are really clear. You know, Taikai get rid of telepathy. But Sotan and this man is not so clear. Because Sotan said the meaning of ocean is hōgamu, one year. So the ocean, it grew 10,000 feet. So is dead body out of 10,000 feet or included? That became a question. And that was a question this man asked to the source.

[03:43]

So then set Z key, this is another expression, Z key, star, to eject. Pass on to stop breathing. So pass on to stop breathing is same as dead body. The person who is dead belongs to the worship. Then Sōran said, Banyū and he, another one, follow ho its merit.

[05:04]

Zeki. Zeki. So Sōran said, the merit of So these are the words accurate in this conversation. And now Dogen Seiji. Iguana, what are these old words or concept or expression needs in his understanding? Please. Well, all these people who he's bullying are dead. And so there's a conversation about the bodies. And he said, Are they still here?

[06:12]

Yes. It's a way of trying to say what he's saying. They have teachers talking about whether the data are in the ocean. Sorry, I was talking about something there. That's interesting. So what I'm going to talk is what I'm thinking, then by bringing Dogen's comment. And in my understanding, current understanding, when we try to read and understand, don't let it come. We have to forget all about the logic of original understanding. statement in the syllabus and what the monk and sodom is discussing.

[07:13]

But we did add the kind of independent materials Dogen is going to use to express his insight of dharma and dharma is, I think, you know, she said, in Angel Court, she said, enlightenment and delusion are only within the relations between faith or the court. And 10,000 done, done, done. So using these words and expressions, he's not discussing, but he's expressing the relation between Jiko and Banpo, or self and media talents.

[08:20]

And this Ban Yu was with Ten Thousand Beings, and with Banpo, we have the same thing as people. And actually, in my understanding, this jiko and dead body or person who stopped breathing is the same thing. So this jiko is dead body. Does it make sense? So that is the point. So in their conversation, they said a great portion include 10,000 journalists. But I don't think Dogen Zenji agreed in that way. So I think that portion is the starting point of Dogen's discussion. That's the third point. Paragraph of page 7 in this tradition.

[09:28]

The great ocean does not have a dead body. The great ocean here, from this sentence, what we said in the sutra, the great ocean or great ocean Here is not an inner ocean or outer ocean, not the eight oceans. These are not what the student asks about. He not only recognizes what is not the ocean as the ocean. He recognizes what is the ocean as the ocean. Even if we insist that they are oceans, they cannot be called the Great Ocean. The Great Ocean is not necessarily a deep abyss of the water of the Eight Batches.

[10:37]

The Great Ocean is not necessarily a nine-fold abyss of salt water or the like. The darkness on dying to form. Could the great ocean necessarily be nothing but deep water? Therefore, his question about the great ocean is speaking of the great ocean because the great ocean is as yet unknown to humans and gods. The person who would ask this question will try to shake his grasp of ocean. So now he is saying that ocean, this great ocean, is not something we usually think. Of course, that is salty water.

[11:39]

that occupy about 70% of the surface of this planet Earth. That is what we think about the ocean. And when we study Buddhism, we think the ocean is a metaphor of the, you know, network of the entire 10-direction world, the entire 10-direction world, which everything is connected. These are the kind of understanding or concept of ocean. I mean, we live in an ocean in the space. First, we said this ocean is not the ocean, the floating water. That is what he first said.

[12:42]

The great ocean here is not an inner ocean or outer ocean. This came from Buddhist cosmology. At this moment, I said, we studied... at the Rikosha, since he was nine years of his cosmology appeared at the Rikosha. That means, at the center of this, since this world is square, and in the center of the world, there's a big mountain called Mount Sneru. And there are mountains and ocean between Mount Paektu and Peace. And there are eight oceans around Mount Sumeru.

[13:45]

And those are what this inner or outer ocean means. And our point is, It's south around here. So what he's talking is, the ocean he's talking about is not that kind of ocean here. Kosmoji. These are not what the student asks about. So good. I think it is clear. The monk asking is about the ocean of dharma. He not only recognize what is not the ocean as the ocean, he recognize what is the ocean as the ocean. So he know what he's asking.

[14:46]

It's not distortion. Even if we insist that they are oceans, they can't be called great oceans. So these are oceans, exactly, and yet we don't call these oceans as great oceans. That means this diet of great is something absolute. It's not one of the oceans. This word, to describe, is used in, for example, Dai Shi, San Shi, Dogen Zen's discussion, Dogen Zen's discussion of three minds in Tendo Kyokun. Magnanimous mind, character mind, natural mind, and Jewish mind.

[15:49]

That's one of the most mind is this time. And this very, very shame. One of the most mind is mind which has no separation or discrimination. Include everything. So this time is not one of the oceans or the earth. The great ocean is not necessarily a deep abyss of the water to the eight virtues. It will appear in some of the descriptions, and we are interested to know. So please check on that note.

[16:50]

The Great Ocean is not necessarily a nine-fold abyss of salt water or land. This nine-fold abyss, according to Caligula, is a Chinese expression of the ocean. That is not what he's talking about. The dharmas combine to form, with dharmas combine to form, we've came from and I think this is the ocean. The dharmas combine to form. That means the correctional dharmas, is the ocean. Could the great ocean necessarily be nothing but deep water? He's still asking. Therefore, his question about the great ocean is speaking of the great ocean, because the great ocean is as yet unknown to human and gods.

[18:13]

So here, Logan said, great ocean is unknown. Something we already know is not a great ocean. The person who would ask this question will try to shake his glass of ocean. This ocean is unknown. We can't see the ocean because we have not We don't say this entire network because we are out of this network. We can't get out of this network and think this. We are born within this network and we live within this network. And we can't. And we can't do this. We cannot think this entire network. So is the great ocean who says yet unknown to humans and God, would that be like the darkness of the darkness reaching back for your beloved?

[19:21]

I think so. It's no discrimination. It's complete one of everything. I don't think so. It's not a part of our personal reality. It's our... the totality of this entire reality, involving self and inner gladness. So he doesn't say what is the ocean. He only said the ocean is something we cannot know. I think this logic is the same as in the Lotus Sutra. The Sutra says, talks about the true reality of all beings, who are shoho jistō. This is one of the most important expressions in Tendai teaching.

[20:32]

He wrote a chapter of Shogunzo entitled The Shogun's Thought. And Garuda said, I truly hope you all read. There are ten chapters. Those ten satyrs are the each bit, each of the million bits of its own show for time, this is the star, its own nature. form, body, energy, and function. So each of the 10,000 dharmas has its own unique nature, form, body, energy, and function.

[21:38]

This is the first file of 10 statics. And next four of ten subjects is in, union, car, hope. In is hope. In is condition. And car is result or effect. And four is a complex. Reward. I think being on the car is a relation with the car. For example, a sea is the cause, and car literally means food.

[22:50]

So car, food is a result of this movement from the sea to this activity of a plant. So the sea is planted. In local conditions such as sunlight or humidity or certain temperature, a lot of help is necessary for a seed to grow. And then it matures as flower. And any condition is the condition that support the seed to grow, to grow. And for this is a relationship within space.

[24:00]

We need the support from other beings within the space. And hope is also a relation with other beings. For example, the flower. a plant growing a flower. The plant can offer nectar to the bees or other bees. So, when the plant is sick or a young plant, the plant needs support from all things. And then the plant becomes free and mature. It has something to offer. And the ryokan, you know, that came from the butterfly cup. The butterfly is in the room. So those came up together.

[25:01]

So my understanding of the next four sentences is each one of 10,000 dharmas, or beings, has its own unique natures and unique aspects. And yet these unique beings need to be in a relationship within time and space. Each of us cannot exist without the relation within time and space. That is what the first nine subjects means, I think. Tense. The last final tense sentence is, it said, Chinese expression is .

[26:17]

It means beginning and end. Beginning and end means from first to last. Kucho is ultimate. Ultimate or ultimate. To is identical. So some translation is ultimate identity or from the beginning to the end. That means these nine fattiness is not nine and ten things, but different simply one thing. That is what ten fattiness or shohoji store in the Lotus Sutra means. This is the kind of understanding of teaching about how we have to have belief aspect, unique quality, unique way of doing things, and yet this unique being can exist only within navigation, within time and space.

[27:40]

For me, this is an understandable teaching, but somehow, the Lotus Sutra said, this true reality can be seen only by Buddhas, together with Buddha. No human being is And for many years, I didn't understand what this means, because I can't understand. This is a very understandable teaching. But the Lopa Sutra said, motion not means can't see. My understanding right now is, you can understand this, but you can't see, because we are part of We are part of this, you know, relationship. So we cannot see that relationship since happening as an observer. I think that is the thing. We cannot see this great ocean because we are part of it.

[28:45]

In order to see, we have to be out of the ocean. But that is not possible because we are already inside. We are born within this world, and see and experience the God only from inside, and never get out of the world and observe as an object. That is what I think. This great ocean is unknown to us. We never see it. And all individuals, we are always within there. So first of all, we have to, what can I say, deconstruct our notion of what is the ocean. So we have to become Then, he started to cover with Hoshikun Shishin.

[29:56]

And it's very unique. We don't understand why it's such a common merit for this conversation. So we have to forget the conversation the teaching in the sutra and conversation between monk and the soldier. We have to see these four Chinese characters with very fresh eyes. I think these four characters are something we see for the very first time in our life. And what he said about this not housing dead body is, he's saying it does not house a dead body, not housing it.

[31:22]

When the bright one comes, I see the bright one. When the dark one comes, I see the dark one. And he continued, a dead body is dead ashes. It is how many springs has it met without changing its core. A dead body is a thing people have never seen. Therefore, they do not know it. This is his comment on not housing a dead body. So first he talks about this shukri, not housing. But then to forget this English word, housing. Housing is not a mistaken translation. This shukri allows someone to stay at the house or at the motel or hotel.

[32:27]

But... comment. To understand his comment, we understand what this saying about the bright and dark is. And this came from another Zen story. Everything came from something. And unless we understand of the language in that original story, we don't understand why nobody use this expression in here. And this expression in this translation, when the bright one comes, I hit the bright one. When the dark one comes, I hit the dark one. This came from a story in the record of Lin-Zhai.

[33:31]

Lin-Zhai was the founder of Lin-Zhai School in China. It's a very interesting, very unique name, whose name in Japanese is cook cake. In Chinese, is . Maybe I don't . This person helped Gendai to establish his monastery. He's a very eccentric person. This is a translation by Barton Watson. If you want to check this story, please appear on page 87 of Present Teaching of Master Lin Chi.

[34:41]

It's possible you are working. regularly went around the street. So he always walk on the street in the plant of the town, ringing a handbell and saying in this translation, come on the bright side and I will hit you on the bright side. Come on the dark side and irises you on the dark side. Come from four corners or eight directions and irises you like a whirlwind. Come from the empty sky and irises you like so many rays. different ways. This is the fact that Fuke is the same.

[35:48]

The first half is Dogenpo. Then, because of this, the master, this is brilliant, the master instructed his attendant, or jisha, to go and as soon as Fuke had spoken in this way, to grab hold of him and say, what will you do when I don't come in any of these ways? Then, when the attendant had done so, Fuke pushed him away and said, tomorrow there's to be a meet at the Great Compassion Christ The attendant came back and reported this to the master. The master said, for some time now, I have been suspicious of this fellow.

[36:56]

The dog eventually used this expression. For some time now, I have been suspicious of this fellow. Anyway, this is the original story. And the fact is, Kei said, Mei-to-ran. Mei-to-ran. And an, same thing about an. May is bright. And an is dark. So when darkness comes, I should darken. When it's bright, I should darken. When darkness comes, I should darken.

[38:01]

and other things. But whatever happens, I hit exactly what should be done, each moment. Brightness and darkness means discrimination and non-discrimination. When discrimination comes, I treat it with discrimination. When no discrimination comes, I treat it with no discrimination. So there's no speaking this side or that side. Whatever condition or situation it is, I can do this in the way it should be done. That is the first thing we should do.

[39:04]

So it's not a matter of the ocean does not help the people. This is a dead body. Dead body does not stay one place. So whatever things happen, the dead body, because the dead body has no claim, no attachment to one's perception or thinking or policy or opinion or whatever. Just reality. So there's no thing in one position. So it's not housing or no clinging to any components. So actually, the person is a dead body.

[40:09]

The person is dead body. The person has no particular agenda. So that's why Boston County, you know, we are living in a way, it's about 80 more. But according to the government, that's what this block housing, that is what it needs. So this block housing, we should put in the quality of this building. Now, the building needs so nothing to do with that conversation between the one and four potential means uh three very big person without a safe thing that is said i think that the same as uh uh This dog can work or function without clinging to any position or any side.

[41:20]

So the body means self without self. Or something like that. No self. Self. or body and mind in Nogen Zenji's expression. Nogen mentioned in the next part. In this paragraph, he said, he talked about this terrible He said that the body is made of ash, and how many springs has it made without changing its core? This core is also a translation of shin, or mind. It's mind. And this expression, how many springs have it made without changing its core, came from another Zen story.

[42:31]

So we have to go back to that story. This is the first Daimari Gojo Daimari Gojo He is a disciple of Mazu, or Mazu, and he is a person who, when he heard Mazu's teaching, the mind made itself put down. He immediately arranged for the enlightenment, and he did, and he ended up among the men died by.

[43:33]

So Taiza is the name of the land that he came from. And this is a deep, or a gray ground. And so when they expect this, that's really not. Anyway, for this part of the practice by himself, it is a gray ground mountain for many years, for 30 or more years. And one time, a lung, accidentally find this and was a disciple of with another disciple . So the abode on this was . But this person only met him 30 or 40 years ago before passing into that mountain.

[44:35]

Anyway, so his mom found this person in the big mountains. This person only asked him to return to the world. But Hojo escaped and entered the Gita antics. And he rejected me with this derma. His derma broke. He wrote a poem. And the poem is as follows. This is also Zen-Hirige's . Yeah. It's a trashed poem without poems. There's a translation also. In this translation, it has poems.

[45:41]

A damaged tree stump. Slumps in the forest. So he called himself Damaged Tree Stumps. Mind, mind unchanged as spring times pass. A woodcutter passes but still doesn't see You know, this is a dead tree. So Utukata, it's useless for Utukata. So in Utukata, don't see it. Ignore that damaged tree. Utukata passing, but still doesn't see it. Why do you seek trouble by passing it? So I'm like a dead tree, so don't, you know, passing me.

[46:45]

A limitless lotus leaf on the pool serves as my clothing. An abundance of pine cones remains for food. Now people from the wild have learned of my home, so I move my hut to a more secluded spot. A damaged tree stumps or slumps in the forest. Night unchanged as spring plumes pass. A woodcutter passes but still doesn't see. Why do you seek trouble by seeing me? Demeter's lotus leaves on the pool serve as my clothing, and abundance of pine cones remains for food.

[47:55]

Now people from the world have learned of my hope, so I'll move my heart to a more secluded spot. So this is the origin of this saying for many springs. He didn't change his mind. And according to Domi, this is what Ted already needs, because same as in this past, sitting alone in a cave mountain, he didn't change, even though another saying of him is, when he met with the monk who accidentally found him, the monk asked, how many years between these months? And he said, I only see the mountain becomes yellow and green. So that means he never count how many years he lived there.

[48:59]

The way he lived is very timeless. And he has no interest with other things happening in the world. That is what Fred Wood needs. So very different from, you know, Marx who violates precepts. Again, almost nothing to do with the original meaning of dead body. And before this, he said dead body is red ash. This dead ash and dead tree also came from another story we already mentioned. That is Kruasan's arising and perishing.

[50:03]

You know, this is a conversation between this person, this Yom Kippur master, Ganto and his disciple Lhasa. Ganto and Lhasa are disappeared in Nepal. Case 43 of Book of Serenity. You know, this is about when arising and vanishing, or vanishing, go on unceasingly. What then? That is pleasant question. And Ganto said, who is arising and vanishing is he? So we already know. read that expression. But before Dasan asked that question to Gantō, he asked the same question to another Zen master.

[51:06]

Probably I already said so. And that Zen master is Seppishō, Todan's Dharma cousin. And what Sekisho's answer to that same question of Lassan is in this translation. Chan master Lassan asked Sekisho, When arising and vanishing go on unceasingly, what then? Then Sekisho said, It must be cold ashes. It must be cold ashes, that is, dead ashes. Cold ashes, dead tree. I said, this person sexual, call his them or other, dead tree hope. And his assembly was called Dead Tree Assembly, because they were always seeking inovation in the Zen Dome.

[52:17]

That is his style of practice. So we must be called ashes, a dead tree. One thought for 10,000 years, but his mind doesn't change. Just keep one thing. It happened. And books and read joined. Pure and spotlessly clear. This is the sexual answer to Lhasa. But Lhasa does not understand or doesn't like this answer. So he went to Kanto and asked the same question. And he became Kanto's disciple. Anyway, so this becoming or being dead ash and dead tree means sexual sin. This means we are just sin.

[53:19]

As in, you know, his, uh, as it was called, dead tree sin. So that in fact dead body means, uh, uh, Just sit in practice for many, many years without changing one's mind. So this dead body or dead tree or dead ash is a practitioner of just sitting. But if you keep sitting, just keep sitting. You know, a friend of mine wrote a book on five Zen teachers in Japan, and two of them was Sawaki Roshi and Ucham Roshi. Is Cho Shin-san included? Maybe, maybe not.

[54:22]

I'm not sure. Anyway, the title of his book is Living and dying, dying in zazen. So, living and dying in zazen. Keep sitting, you know, life after life. Not practice zazen, breathing, living from death. So, our zazen practice is not a part of our life on this. Not part of our life on this. Entirely of our life on this is zazen. That is, the expression came from a very different expression in Darwin. Anyway, so this dead body is . So this, again, this dead body is the person whose body and mind is cast off . But then he said the same thing with this great ocean.

[55:33]

A dead body is a thing people have never seen. So not that we are inciting people to devote their lives into the desert, but actually this dead body is a thing people we have never seen. That means this is something that cannot be the object. This black body is always sub-noid. Then we try to find what it is. And I say, and so that kind of information I put right in my resume. But that is not true. That is not new. That information about peace, actual real peace is only this side. Whatever information given is already that side.

[56:38]

So this person never say this person. Whatever I think about myself is object only. It's not this person. So this way, what that could mean, something that cannot be, never be object, always subject. So is object thinking and subject not thinking and practice beyond thinking? Or is subject non-thinking? I'm not sure. No, I cannot think. That is because if it sounds like what you're saying, a way that it could be understood what you're saying is subject is better than object or subject is more real than object.

[57:56]

Or subject is ultimate and object is conventional. Conventional or information or knowledge or some concept? Yes. Or about this thing? Yes. So is it better? Is it better? Is it higher class? It's not a matter of whether it's worse. You don't think so? It cannot be the opposite. It does mean this is better than the opposite. So object is okay. Everything is okay. It's not a matter of good and bad. Or more important than less important. It's the way things are.

[58:58]

Aspect of our being. But if I take my breath, for example, my sensation, then it's also object. You know, if I don't think, I just think and feel or feel the breath, is this also And you put this also as objects? Yeah, when we interact, when we want the breath, breath is an object. And the person is breathing. But there's no way to just breathe. Well, I think we, in my zazen, I just breathe. I don't count breath, I don't watch breath. That's what one teacher told me. Do nothing. Yes. Then when you do nothing, but it's still object. I don't think so.

[60:00]

If I don't watch it, if I don't interact with it, there's going to be separation between object and object. It's all happening. I hope. Do you make an opinion, please? When I sit. If you're not breathing, you're not breathing in your sleep. That's not it. That's your thought. Will you make an opinion, please, in your sleep? No. But it's your thoughts, and I think that. Well, I think so. Can you keep this upright posture in my head? But when my posture is twisted or bent, as in my left foot, I return to right. That is left.

[61:02]

Thank you. So this dead body is a potential innocence. It's our best one. That's him. I think best one is the body and mind. Body and mind. That is not left. It's So I think something that's on my mind, and I think some other people, is like what Joan was just saying. To be a dead body is not a prescription. It's not like you should be a dead body. Everybody is a dead body already.

[62:06]

There's no way out of it. It's not a matter of that is something we should achieve or make careful to be. That means how we marry up. Because often we understand these things as prescriptions. Oh, I'm supposed to sit like a dead body. And then if I'm sitting like a dead body, that's good. And if I'm not, that's bad. In that case, we are still, you know, watching, observing, and evaluating. That is not good. Just doing it. So... Even if you're skateboarding? Pardon? Even if you're moving, could you be dead body? Skiing or diving? I think it's possible. Dead body is skiing. Dead body is moving. Then our activity is not separated into two parts. Not the person doing and the action.

[63:18]

And that is the... So when you are present, when you're in the moment and you're seeing, you're both dead body and object because you're so present. You really are watching what you're doing, but at the same time you're dropping away because you're loving what you're doing. You don't have to love what you're doing, but if you're a master, you don't have to think about it. This is another mean of justice for Chicago, or the city, and really just stay without separation between person-city and the five standards for evaluation of how this city is.

[64:20]

Anyway, I'd like to continue to the next paragraph. Otherwise, I cannot finish tomorrow. So next we discuss about Hougang Banyu. Hougang is improving or embracing a million or ten thousand things. And Dogen said this Hougang Banyu is great ocean. So let me read this paragraph. The Master said, it contains the 10,000 beings.

[65:32]

He is speaking of the ocean. So this is the ocean. What he is saying about the main point is not that some single thing contains the 10,000 beings. contain these 10,000 beings. He does not mean that the great ocean contains the 10,000 things. Saying it contains the 10,000 beings means it is just a great ocean. Although we do not know what they are, for now we call them the 10,000 leaves. Even our encountering with the faces of the Buddhas and the faces of the patriarchs are, for now, confused with the 10,000 leaves.

[66:33]

When they contain, even mountains are not only standing on the highest mountain peak, Even water is not only walking on the deepest ocean floor. Taking in is like this. Letting go is like this. We say the ocean of the Buddha nature, or we say the ocean of the roots of Viroja. These are simply the 10,000 beings. Though we may not see the face of the ocean, there are no doubts about the conduct of swimming. For example, in speaking of dual foods where we grow a bamboo while saying one or two stalks are pain and three or four stalks are slimy is conduct.

[67:40]

that causes the loss of the 10,000 eggs. Why does he not say, a servant are dead, 10,000 are dead? Why does he not say, a servant grows, 10,000 grows? We should not forget the reason why the power of God portions of a thousand things, it contains the ten thousand beings. It fills the ten thousand beings. So this is the best comment on this expression containing ten thousand beings. And from the conversation between the dynamic and the caution was for them, the point is whether this great ocean contains, if this great ocean contains 10,000 beings, that means everything, why that body cannot be included?

[68:59]

that here at Dorian State is the of this contained. It's not great ocean, but this all-ground venue as one work, containing 10,000 beings, is itself great ocean. So this is just a different English, but it's the same characters. So before it changed, still not enough the same characters? Thank you. He doesn't change the characters, but he changed the directions. And I think that is about self and .

[70:06]

And one sign, this self contains . And from another side, contains the self. So we can call this entirety. Self is a part of diagram. We call it entirety as a self. That is for 10,000, 10 direction one. The 10 direction one is the true body of the self. But from another study, there's no such thing as called self. Only because the self is simply a part of it.

[71:09]

So we can say two ways. This self includes the entire medium . And so this self is . It's not a matter of the big thing or great portion. It contains everything. That is how we think when we read this kind of description. But as I said before, this is a program. So it contains the environment. So each one of us contains . And that is what this great ocean means. Great ocean contains everything.

[72:14]

And we doubt whether there are some is technology included or not included? That is a question we can come up with and solve. But from what Dogen is talking, that was not a question at all. But the term is, the relation is self and real time. And this is, I often use that example of five fingers and one hand. You know, one hand and the five fingers are exactly the same thing. But somehow, we think you desperate to ocean, it's such a different version of medieval life. And desperate to ocean, we think medieval life.

[73:17]

That is not very true, but near the same is with the ocean. With the five fingers, there's no one hand beside five fingers. And each finger has different shape and different name and different name. So it is very, very big. And yet, if one finger is cut off from the relation or connection, then this finger stop to be a finger. Finger can be finger only if it's connected with other fingers.

[74:20]

So we can say, you know, this thumb is entire hand. Each and every finger is. And I, you know, grasp one finger. I grasp entire hand. One hand. But this part, you know, the self-improvement, the style of the whole thing, entire, yeah, entire . From one, and from another side, this is just a . And you have to know what's in your whole set. But it's not just . And that is how we really are. as an individual independent person or being, that this independent individual person can exist in one moment with the connection, the relation with other, not only people, but other things, such as air, water, food, everything.

[76:01]

So, from one side, there are new thoughts, things called a self, or individual class in show. This is very like a... And yet, as a problem, this show is really here, and really something. And this is my work. Everything within this part is part of me. So the dead body is the Great Ocean too? The dead body is the Great Ocean, yes. But to me, that's a fucking thing. So, there we are. The Master is saying it contains the ten thousand beings.

[77:06]

He's speaking of the ocean. So, containing the ten thousand beings is itself ocean. It is not matter that ten thousand ocean contains these beings. What he is saying about the main point is not the same, some single thing, some single thing contains the 10,000 beings. In this case, there's a separation. This is a container, and this is a container. But there's no such separation. The collection of the contents is . If no great ocean beside, I think, a million problems. So, in a sense, he's saying that everybody goes to the ocean, but isn't he also saying that there's nothing in the ocean that's not breathing?

[78:14]

So, I mean, in a way, it's the same. Yes, they're both fine. And also 100%. I always... So there's no separation between great devotion and 10,000 beings. Containing is the 10,000 beings. So it's not a matter of this is subject, this is object, and this is the verb. And that shows relation between subject and the object. But this contain is the verb is itself ten thousand beings. So there's no separation between subject, object, and verb. So there's no one to feed. And no five scanners could be seen.

[79:17]

And there's no seeing. That is, that's just one action. And this one action is of the five standards, five standards, just being five standards. That is a clear seeding of empathy. This is the same, I think, terminology. So campaigning is the end for the vehicle. It does not mean that The Great Ocean contains the 25,000 things. Saying it contains the 25,000 beings means it is just the Great Ocean.

[80:26]

So just be, so this is just the Great Ocean. There's no such Great Ocean beside, it's containing the 25,000 beings. Or if we grasp this great ocean, there's no such thing called being contained or being reattached. Only this great ocean. Although we do not know what they are, for now we call them the 10,000 beings. So he said, we don't know the great oceans. And we don't know the dead body. And we don't know the inside of the game. So those are something we can know. Then we say, I know. And there's already subject, object. Observer, we observe.

[81:29]

But the reality is just, how can I say, movement, including all of it. Maybe this is a good place to stop and I come here tomorrow morning from here. Any question or comment? I hope so. Definitely stay one more week. I hear it was completely lost. And I don't know really what he's talking about. And I keep, in a sense, sitting with this confusion for one.

[82:32]

Then I start to see what he does think. without my understanding of these words and concepts, and create my own world of thinking. This is confusing and illuminating. But the reality is just the same. It starts to make sense. So to me, really, for a study, it's the same thing that we're doing, that we're just letting go. When we let go of my understanding, my thinking, my opinion, then things appear. I was wondering about, too, you know, donors were using this opportunity, like, quite precisely, you know, sort of going through this, and then, and you don't even know what it will be.

[83:49]

But there's, yeah. But it requires that. It's hard to understand. Thank you for your patience.

[84:00]

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