English translation is disputes and contentions. OK, I start to talk on paragraph 7, page 3. Let me read a few paragraphs. Paragraph 7. The utterance of ultimate identity, the next word of is type, this is from.

[01:13]

The utterance of ultimate identity from the beginning to the end is suchness that is truly manifesting itself. Because of this, The result of result-slash-result is not the result of cause and result. Therefore, the result of cause and result is result of result-slash-result. This result obstructs the form, nature, body, and energy. Therefore, the form, nature, body, and energy, and so on, are immeasurable and boundless to reality. This result does not obstruct form.

[02:16]

Obstruct form, nature, body, and energy. Therefore, the form, nature, body, energy, and so on, are all to reality. When these form, nature, body, and energy, and so on, are entrusted to the result, recompense, cause, and condition, and so on, that obstructs them, there is utterance that is 80% or 90% completed. When these form, Nature, body, energy, and so on, are entrusted to the result, recompense, cause, and condition, and so on, that do not obstruct them. There is utterance of 100% completed. So-called such a form is not a single form, such a form

[03:23]

is not a single form of suchness. It is suchness that is immeasurable, boundless, unexpressible, and unfathomable suchness. We should not measure it using the measurement of one hundredth or one thousandth. We should measure it with the measurement of all beings, we should measure it with the measurement of the true reality. This is because only a Buddha together with a Buddha are able to completely penetrate the true form of all beings. Only a Buddha together with a Buddha are able to completely penetrate the true nature of all beings. Only a Buddha together with a Buddha are able to completely penetrate the true body of all beings.

[04:27]

Only a Buddha together with a Buddha are able to completely penetrate the true energy of all beings. Only a Buddha together with a Buddha are able to completely penetrate the true function of all beings. Only a Buddha together with a Buddha are able to completely penetrate the true cause of all beings. Only a Buddha together with a Buddha are able to completely penetrate the true condition of all beings. Only a Buddha together with a Buddha are able to completely penetrate the true result of all beings. Only a Buddha, together with a Buddha, are able to completely penetrate the true recompense of all beings. Only a Buddha, together with a Buddha, are able to completely penetrate the true ultimate identity of the beginning to the end of all beings.

[05:33]

It continues. I'm sorry for my poor English translation. You know, Dogen is working on the Kumara Jiva's translation of the Lotus Sutra. Kumara Jiva is really a genius of language and very poetic. And Dogen Zenji was also a genius and also kind of a magician of using words. I think when I read this English, it's just too much repetition of the same things. But in Dogen's Japanese original writings, it's not so boring. It has power. repetition has power, but in this English, I don't feel that power. We need a great translator like Kumara Jiba. What I'm doing now is a kind of preparation for such a person coming to the world.

[06:45]

I really hope some young American people study Chinese, Japanese, and study Dogen and Kumarajiba and make a perfect translation. And we need someone like Dogen to really make it into American spirituality. Please. In the Chinese, some of it is Chinese and I believe some of it is Japanese. Is everything here written by Dogen? All of these characters are written by Dogen? You mean his own handwriting? Yeah, or the actual text itself has Chinese characters and Japanese kata. Yeah, that is how we write in Japanese.

[07:48]

We use Chinese. and Chinese characters, and Hiragana and Katakana. Yes, so this is written in Japanese. But he used Chinese, Chinese expression, not only the words, but Chinese expression or even phrase or sentence without translating into Japanese. So it's, you know, this is very difficult even for us Japanese to read. We, in order to read Dogen, we need a special education. That was pretty typical of scholarly people at this time, wasn't it? To use Chinese literary expressions. Well, Chinese is like Greek or Latin for European scholars, for Japanese Buddhist scholars.

[08:51]

So many or almost all Buddhist monk scholars wrote in Chinese. So Dogen Zenji is very, very rare exception. He tried to write his understanding in Japanese. But his Japanese is very unique. You know, if you can imagine the English writing written in 13th century mixed together with Greek and Latin and some Hebrew. I don't think common American people can read without, you know, commentary. And Dogen's writing is that kind of. And not only the difficulty of languages, but his way of thinking is really difficult.

[09:53]

What he wants to transmit is really different from our common way of thinking. To me, It seems like his intention, his purpose of writing is to destroy, as I said, our common way of thinking. They construct, you know, common conceptual way of thinking. So, in a sense, he is challenging us. Anyway, Page 3, paragraph 7. The utterance of ultimate reality from the beginning to the end. This is the last tenth of the ten suchness. Ultimate identity from the beginning to the end is suchness that is truly manifesting itself.

[11:02]

So this utterance, in Chinese, Chinese character, hon, matsu, ku, kyo, to, this phrase, Hon is beginning, matsu is end, and kukyo is ultimate, and to is equal, or in this translation, identical. That means, beginning means number one of ten suchness and mass is number nine of ten suchness.

[12:12]

And this one is itself is tenth of the, within the ten suchness. And he said, this is the manifestation of Suchness, that is, from one to nine, that is, form, nature, body, energy, and function, and so on. And cause, conditions, result, and recompense, those nine. And that means As I said this morning, we think we are living within the flow stream of time from past through present and to the future.

[13:19]

And we, you know, start from arising body-mind and we tried to practice, and finally we attained Buddhahood. This starting point, arousing body-mind, practice, awakening, and entering nirvana. That is a process of bodhisattva practice. And Phat Hom Mat Kukyo To means, you know, The first five, as I said, is the uniqueness of each one of us, each one, each bodhisattva. And next four, five to nine, is a relationship within time and space. That is what I said. And this final suchness is saying is this is

[14:26]

all one thing, identical. That means our arousing body-mind practice and awakening and entering nirvana, this is done within this identical time and space. That means, you know, our starting point of practice and our final goal of practice, that is Buddhahood, these are identical. And also, with all other beings at this moment, we are identical. So this is one space, one space and one moment of time. We are living, we are born, living, and dying within this network of time and space, within the interdependent relation of interdependent origination.

[15:37]

So it's not a matter of, you know, this is inferior, this is superior, this is more valuable, and this is less valuable. So all are identical, even as a value. So to be a beginner and to be an experienced practitioner, or even a Buddha, as a bodhisattva within this network of time and space, everything is identical, working together as one. has also the same value. Somewhere Dogen Zenji said, you know, Dogen Zenji or some sutra said, the beginner's practice is more difficult than Buddha's practice, because beginners don't understand anything, and have many difficulties.

[16:51]

Still, you know, beginners have to go through those difficulties and continue to practice. When we are experienced, you know, it's not so difficult. Of course, there are different kinds of difficulties, but beginners at the bodhisattvas have more difficulties, so their beginner's practice is more important and more valuable. So this is the manifestation of truth, suchness, or reality of all beings. And we should understand, and maybe understand is not the right word, let me introduce one from a verse from the same chapter of the Lotus Sutra, tactfulness or expedient means, from a verse.

[18:10]

It says, this is Buddha's saying. said, no Shariputra of your, your, y-o-r-e, your, I made a vow. So Buddha, Shakyamuni Buddha made a vow. Wishing to cause all creatures to rank equally without difference with me. So Shakyamuni Buddha made a vow that to make all living beings equal to himself. According to the vow I made of old, now all has been perfectly fulfilled. So his vow is already perfectly fulfilled. That means all living beings are equal with Buddha. Do you believe it? for converting all living beings and leading them to enter the Buddha way.

[19:26]

Whenever I meet any creatures, I teach them all by the Buddha way. But the unwitting remain confused, like me, and going astray never accept my teaching. I know that all these creatures have never practiced the fundamental goodness, are firmly attached to the five desires, and through infatuation are in distress. By reason of these desires, they have fallen into the three evil paths. transmigrating in the sixth state of existence, they suffer the utmost misery. So according to this verse, Buddha's vow was already fulfilled. So we are already in the Buddha way, and we are equal with the Buddha.

[20:34]

But we don't believe it. We don't have faith in that teaching. Therefore, we suffer because of our delusion. I think this is the basic faith in the people who, how can I say, Mahayana Buddhist people who believe in this teaching of Lotus Sutra, that Buddha's vows have been already fulfilled completely. That means Buddha, Shakyamuni became Buddha... I don't know how long ago. from the very beginning, beginning of this beginning, or many kalpas ago, infinite kalpas ago.

[21:44]

So Buddha is already complete. But as Shakyamuni, who was, as a human being, was born in India 2,500 years ago, is a kind of reincarnation. incarnation of this eternal Buddha, if you believe or not. I don't believe it, so you don't need to believe it. But that is the idea. So that means we are born and living and confused and deluded and make our lives into suffering and we are looking for the exit from these six realms and try to find how to live in a better way. But if we awaken that we are already in Buddha's way

[22:48]

we are already living right within Buddha's enlightenment. That is the basic kind of faith in Mahayana. And because I'm not a good Buddhist, I don't believe it. And I don't think I need to believe it. And when I read this kind of description in the sutras, my reaction is, you know, I cannot believe this. And I have no reason to believe such a thing. But within my practice and within my study of Dogen, even though, you know, this is kind of a, how can I say, I found that I don't believe in this kind of teaching or, in a sense, a dogma.

[23:51]

But often, through my practice and through my experience living with, you know, in the society, in this world, in all different kinds of living beings, gradually, I still don't believe it with my you know, thinking mind, still I think this is true. It's not a belief, but it's a kind of a trust that we are already living within this, you know, interconnectedness. And that is what Buddha said in this Lotus Sutra. Does it make sense? Please. In Zen also.

[24:55]

In Zen we also have that expression. And Buddha said, what he said, mountain and rivers and great earth and all living beings together attain the Buddha way. That is what Buddha said when he attained awakening. And that saying is also an expression of this kind of awakening of the reality that we are connected with everything and we are living together with everything. And we can exist because of the support from all beings in the ten directions and three times. And this is what, how can I say, we trust. And even though we are eroded, we are so much self-centered, this is only kind of a foundation we can live together with all other beings in harmony.

[26:13]

We need, I think, this trust. And that is what Dogen is saying here. Next sentence. Because of this, the result of result slash result, this is a strange English. And this is a strange Japanese also. The expression is ka. And inga no ka. Result of result slash result is a translation of ka, ka, no, ka. And inga no ka.

[27:17]

ka, or result of cause and result, and result of result slash result. And this result slash result, maybe better to say this one first. This inga no ka, or result of cause and result, is the usual way we think about cause and result, like a seed and fruit. Actually, this car means fruits. Within the time, as a step or stage. So, from starting point we make effort and study and practice and we step higher and higher and we become better.

[28:22]

This is, you know, kind of a common, very common understanding of causality. In order to get here from there we need to work And as a lot of hard work, we can reach and attain something desirable. This is ka, or result, as a cause and result. But this ka, ka, result of result slash result seems came from expression in the Nirvana Sutra. And this Kaka means the ultimate, Anuttara Samyak Sambodhi, the ultimate awakening.

[29:24]

That is Buddha's awakening, supreme awakening. And what Dogen meant using this expression, result of result slash result, is each stage is a result. Of course, a result of something within cause and result. But what he's saying is each stage is a result of result of Buddha's awakening. All this is happening with Buddha's enlightenment, Buddha's awakening. So this entire time and space is itself Buddha's awakening. So our searching the way, our making effort to study

[30:34]

and practice, and to awake, to experience the same awakening as Buddha, is taking place within Buddha's awakening. Because this reality is Dharma, to which Buddha awakened too. And this, you know, unity, identity of time and space is... is what? I forget. I'm sorry, I forget. Anyway, so, Fat Dogen is saying in this sentence, is because of this, the result of result slash result is not the result of cause and result. The result in ten suchness is not the result of in our common idea of cause and result as a goal.

[31:52]

But this result is result within Buddha's enlightenment or awakening. Already happened. Everything is true reality. All beings is itself true reality. That means all beings is itself awakening. Yes. Therefore, he said, next sentence, therefore, the result of cause and result is result of result slash result. That means he still point out that we are also within the process of cause and result. So we need a goal. or direction, we have to make effort.

[32:57]

That means, because we are already in the Buddha's awakening, if we think we don't need to do anything, then that is a mistake. To be a part of Buddha's awakening, we have to allow body-mind and practice and study and making effort, we have to go through, you know, difficult process of practicing. So he has two kind of idea, he combined two kind of idea that our common sense of cause and result. in which we need to find the goal and try to make effort to reach that goal. But another view, not a view, but another reality is we are already in the goal.

[34:06]

In each moment, we are in the goal. If we awaken to and really focus on this moment, already in the goal. Please. In 2005, a few years ago, the Dhamma Guru left his home, and he decided to seek the way. And he went through six years of austerities. That's the cause, and his result is awakening. As a result of his awakening, he's making an effort to awaken. But the Lota Sutra is even the person, Siddhartha, was not born.

[35:09]

This entire time and space is awakening. And that is eternal Buddha. You know, the Buddha as Dharma body. Dharmakaya, yes. So we are living within Dharmakaya. And we are... Yes. In a sense, yes. And, you know, Dogen did the same thing. He allows body-mind and searching the way. He had many questions and he found this reality and he's now teaching. So, in a sense, he found that we are in the same place. with all beings. Yes? Pardon me? Of course, you know, all ten suchnesses are there.

[36:26]

So it doesn't mean there's no cause or no recompense. That is Dogen's point. Even though we are living and dying within Dharmakaya, still we need to search, we need to practice, we need to study. So there is a cause and conditions, and result, and recompenses. Yes. Both are there. So in a sense, his idea or teaching is very contradicted. I mean, he kind of put two sides into one reality. And next one is more difficult. Yeah. This result obstructs the form, nature, body, and energy.

[37:30]

Therefore, the form, nature, body, and energy, and so on, are innumerable and boundless to reality. This sentence and next sentence, this result does not obstruct form, nature, body, and energy. Therefore, the form, nature, body, energy, and so on are all true reality. Only difference between these two sentences is obstruct and does not obstruct. And the, you know, Either way, everything is the reality of all beings. I'm not sure this word, obstruct, conveys the meaning of what Dogen meant, but I don't know good English.

[38:48]

word for this expression Dogen used is keige. Keige appear in the Heart Sutra. If you remember, you know, Bodhisattva... And English translation is, I think, hindrance. Without hindrance, no fear exists. That hindrance is keige. Well, exact translation of the Heart Sutra is, The Bodhisattva depends on Prajnaparamita, and the mind has no hindrance.

[40:01]

Without any hindrance, no fears exist. Far apart from every perverted view, the Bodhisattva dwells in Nirvana. This hindrance is kege. In the case of the Heart Sutra, this hindrance is, you know, something which, you know, prevent us to see the reality of emptiness. And when we see the... when we... I mean, when Avalokiteshvara practiced, deeply practiced Prajnaparamita, he became free from all hindrances. And if we practice the same Prajnaparamita, same as Avalokiteshvara, we are released from all hindrances. This is a word Dogen used in here.

[41:03]

And he said, keige. In the first sentence, he said, keige suru. And in the second sentence, he says, keige sezaru. Su-ru and Se-za-ru. And he used this same word in, I think, a very different way, different meaning. And not only in these sentences, He used not a keigei, but he used only this kanji, gei, in Fukanza Zengi in positive meaning. In Fukanza Zengi, there's a part, something like,

[42:16]

The Buddhas and ancestors, both in this world and other worlds, in India and in China, preserved the Buddha seal in the same way and vigorously generated the wind of truth. They just practiced sitting, and in my translation, and were protected by the Zen. But the original word Dogen used here is this same word, gei, means hindered. So the person sitting is hindered by zazen. Hindered or obstructed by zazen. That means, actually, the word Dogen used is gochi. Gochi means immovable sitting. So we are hindered or obstructed by immovable sitting.

[43:21]

So we are not free. And we cannot, how can I say, get out. Did you say that you translated that as protected? Yes. Now I'm not sure if protected is a good translation or not. What is other translations? Obstructed. Obstructed? Obstructed? Yeah, obstruct is more literal. If we understand what obstruct means, here he used this obstruct in a positive meaning. Obstruct, that means we become really one with the other. Therefore, we are obstructed by our zazen. And we are not, our delusion, we lose the freedom to follow the delusion.

[44:27]

Does it make sense? So zazen obstructs us to be deluded. Does it make sense? Please. When I do Zazen, I see how deluded I am. Is that in a sense, by my seeing, my delusion, am I free from my delusion by the act of what Zazen provides? I think so. We see delusion as delusion, so we don't be deceived by our delusion. At that time, even though delusions are there, but delusion doesn't disturb us. That is how, you know, we are obstructed by the Zen. That is the meaning Dogen used, this obstructed. And he is using a little bit different meaning in here from Fukanza Zengi also.

[45:35]

According to Kishidawa Iwanroshi's commentary, keige suru, to obstruct, is eigo. And not to obstruct, keige sezaru, is fu eigo. Do you know, are you familiar with Ego and Fuego? Ego is interact. Interact and Fuego is not interact. Sandokan, yes. Interact means work as one thing. So keige through to obstruct is to be one. And keige-sezaru is to be completely independent, no interaction.

[46:44]

That means to obstruct means in this sentence, The result of, you know, that means, you know, each thing, each condition of each state is a result. And this result is not a result of cause and result. But this result is result of result slash result. This result is one with form, nature, body, and energy. Completely one. Completely same. Does it make sense? Yeah, this result, this result, the second sentence of page 4, this result obstructs the form, nature, body, and energy. This means this result, you know, in each result, there is form, nature,

[47:55]

energy, body energy, and function. This result and those kind of unique features of each being are completely one. You know, this person's form and nature, body, energy, or potential, and work is completely one with this result of result slash result. That means our entire body and mind is nothing other than the Buddha's dharmakaya, or the true reality of all beings. Therefore, the form, nature, body and energy and so on are immeasurable and boundless true reality.

[49:10]

So all aspects, all parts of our being is nothing other than true reality of all beings. So we Our body and mind and our activity, you know, walking, sitting, any activities in our daily lives is not different from the true reality of all beings. Does it make sense? Good. And the next one, kei gesu seza ru, doesn't interact, means completely independent. That means the result and our body and mind, the condition of our body and mind. This is really difficult to explain.

[50:12]

Not obstructed means completely independent. And this, can I explain? Because these two are completely one, these two are completely independent. I don't think it does make sense. Let me show you one thing. Sometimes I use this painting. First I use this painting when I talk about Buddha nature. Buddha nature and karmic nature.

[51:16]

You know, the title of this painting is My Wife and Mother-in-Law. You can see the young lady's portrait and also the old lady's face. And this is completely one painting. You know, the young lady is This painting is 100% the painting of young lady and also 100% the portrait of old lady. This is not half and half. This is completely one. That is, you know, this young lady and old lady obstruct completely one. And yet, when we see the young lady, old lady disappear. When we see old lady, young lady disappear. So old lady and young lady never meet each other.

[52:23]

That is what keige and fukeige, or ego and fuego means. They are completely independent and completely one. Does it make sense? Same as Buddha nature and karmic nature. I mean, Sawakiroshi said, we have Buddha nature, of course, but we also have, in Sawakiroshi's expression, we also have thief nature. Thief. [...] Buddha nature and thief nature. We also want to get something. Always want to get something, make it my own. This is thief nature and Buddha nature. And these two are completely same nature. And yet, depending upon our action, you know, the action can be complete manifestation of Buddha nature.

[53:27]

And another action can be a complete manifestation of thief nature. And if you take something you are not given, then you are completely a thief. But if you practice following Buddha's teaching, the Buddha nature is completely manifested, and you are Buddha's children. And these two are completely one thing, and yet completely different thing. This is what Ego and Fuego means. When it's Ego interact together, it's really one thing. It's really one thing. And yet, at the same time, it's completely different. And life and death is the same thing. Life and death is one thing. But when we are alive, we are 100% alive, we never meet death. When we are dead, life is gone.

[54:30]

So life and death is completely one, but life and death never meet each other. This is the same idea. that they do and do not obstruct each other? Yes, but at the same time. Yes. This is kind of the same logic with the very beginning of Genjo Koan, when all dharmas are Buddha dharma. There are delusion, enlightenment, life, death, and practice, and so on. And in the second sentence, he said, when all dharmas without fixed self. There is no practice, no enlightenment, no delusion, no enlightenment, no life, no death, and so on. And these two and the next sentence, those three sentences are at the same time, always.

[55:33]

So these two sentences are also always. This result and form, nature, and so on, are always one. And also, it's always independent of each other, never meet each other. Does it make sense? Good. Please. contain means to include I think meaning is okay but it's not translation so but if you have any idea please give me contain In the case of contain, there's something which contains the water.

[56:44]

Contain and container. That's a problem. Well, you know, Dogen writes this kind of sentence without any explanation. So he expects us to understand this kind of very unusual logic. Everything, because, you know, two things are completely one, two things never meet each other. And this is not only, you know, these things and life and death, but, well, I need to talk later. And next two sentences are the same, same logic. This result, when these four, nature, body, and energy, and so on, are entrusted to that result, recompense, cause and condition, and so on, that obstruct them.

[58:04]

There is utterance that is 80% or 90% completed. When these four, nature, body, energy, and so on, are entrusted to the result, recompense, cause and condition, and so on, that do not obstruct them. There is utterance of 100% completed. Only difference is 80 or 90% and 100%. according to the commentaries by, you know, many different masters, these 90 to 80 or to 90 percent completed and 100 percent completed are the same thing. It's not different. I mean, or we have to say at the same time we are

[59:06]

You know, 80% to 90% complete means our practice can never be perfect. Only 80% to 90%. But when we continue to practice that is 80% to 90% completed, that is 100% complete practice. Even if we cannot complete 80% to 90%, only 10%, that is 100% complete practice on that stage. So these two are also at the same time. That means, you know, all those ten suchness working together as one. And yet, when we pick one thing, all other nine are hidden.

[60:13]

It doesn't appear. Only one thing appears at a time. And all others are hidden. Because when I pick one, you know, I pick everything. And when I call this a form, all other nine are hidden within the home. So form and all other nine never meet each other. This is important because when we read the list of ten suchness, we start to think what is the difference of each of them. and how they related. But that is, you know, our habitual way of thinking. So Dogen tried to reconstruct that way of thinking.

[61:15]

I think I need to go further. Any questions? Do you understand? OK. Form of suchness. That means suchness has many forms. We cannot say there is certain form, certain fixed form. But we can see many different forms of one suchness. So it is suchness that is immeasurable, boundless, unexpressible, and unfathomable suchness. This is also, as a sentence, redundant. It is suchness and unfathomable suchness.

[62:26]

So we need a better translator. But suchness has many different aspects. And we can say almost completely opposite thing from one suchness. And both can be right. So, using a common, simple logic, using our concept, we cannot measure suchness. We should not measure it using the measurement of one hundredth or one thousandth. We cannot count one, two, three, or one million or ten billion. It's really infinite. So we should measure it with the measurement of all beings.

[63:28]

And we should measure it with the measurement of the true reality. That means all beings are just all beings. That is the way we measure all beings. And true reality is really just a true reality. And that is the only way we can measure true reality. So that means there is no measurement. to measure all beings and to reality. Outside of all beings, there is nothing. All beings include really all beings. Even if we have a measure, try to measure all beings, this measure is also already part of all beings. So we cannot really measure it. There is nothing outside of all beings. Please. Yes, and Nagarjuna, not Nagarjuna, but the commentary of Nagarjuna translated by Kumarajiva said, true reality of all beings is nirvana.

[64:50]

So nirvana and enlightenment is the same thing. I'm listening, and I think on a level I'm following the logic, but that doesn't necessarily help me. I'm trying to see what this means to me. And tell me if this is anywhere near what you think it is. The 80 and 90% and the 100%. 80 or 90% expresses our relative needs. 100% is the fact that we can never be anything Other times I'm really cold, and it's not. And that's the way it is, going back and forth. Is that what all this is? I think this is one of the meanings of what Dogen is saying here. We are always incomplete, so we need to be aware of our incompleteness.

[65:57]

And this awareness of our incompleteness allows us to practice repentance. And repentance enables us to make more effort to continue practice. If we think, I'm 100% okay, then there's no way to practice further. So, awareness of incompleteness is really important. That is a kind of give energy, give us energy to practice more. And this way, always, Aware of the incompleteness of our practice, therefore we repent and practice even a little more. This is, you know, for us, as a bodhisattva, a perfect way, a complete way of practice.

[67:04]

There is no other way of practice. And I think that is what Dogen is saying here. Of course we can learn many other aspects of this thing, but I think this is really one of the important points in our practice. We are always incomplete, and yet that is okay, if we continue to practice. Does it make sense? No. I can never know all things. All things is a concept in my head. I can never touch all things, just like I can never touch America. But I can meet Americans, I can meet beings.

[68:07]

Through that I can know or attempt to know. Yes. I think that is what Dogen said. When he said enlightenment and practice are one, he said, besides, without practice, there's no such thing as enlightenment. OK? OK. In the next part of this paragraph, he again repeats the almost same sentence for ten times of each of the, you know, suchness.

[69:20]

So I don't think I need to read it again. This is simply mean Everything is interconnected and one, and completely independent. So let me go to paragraph 9, page 5. Paragraph 9, because there is such a principle, within such a principle, well, let me read it first. Because there is such a principle within the Buddha Lands, in the ten directions, there are simply only a Buddha together with a Buddha.

[70:31]

There is no single thing or even half a thing that is not only a Buddha together with a Buddha. Only and together with are, for example, the body endows the body itself. The form verifies the form itself. or it is like the nature through the body being maintained as the nature. This Buddha's land in the ten directions is jubpo butsudo. This expression also from the Lotus Sutra. Jubpo butsudo chu. So that means, let's see, there are, you know,

[71:48]

many buddha lands in ten direction world. But Dogen reads this expression, Juppo Butsuzochu, as all these ten directions is within the buddha land. That means this entire universe we are living in is buddha's land. And same idea with this entirety of time and space is buddha's dharmakaya. We are living within Buddha's realm. Therefore, all, each and everything, all beings are nothing other than Buddha. That is what means only a Buddha together with a Buddha. That means all beings in this universe are Buddha. So there is no single thing or even half a thing that is not only a Buddha together with a Buddha.

[72:58]

And as I said this morning, this only a Buddha is a name of a Buddha. And together with a Buddha is another name of a Buddha. So that means everything, all beings really, are Buddhas. Yes. Yeah, also we can say, you know, only Buddha is fuego. And together with Buddha is ego. together with all beings, and only Buddha is only one Buddha. That only one Buddha includes everything. Please. I don't understand what you just said. When you just said, practice is the only way that leads to enlightenment, what about the jillions of people and beings who have never heard of any of this, and have babies,

[74:13]

Or perhaps after, isn't there enlightenment naturally and inclusive in all those without, you mean practicing in conscientious practicing? It's up to the definition of practice and enlightenment, right? I mean, baby to be a Buddha, baby to be, baby, how can I say? to be a baby is a practice, I think. And baby is practicing, really. And, you know, within the life of a baby, the true reality of all beings is really there. when we think in a very kind of broad way, not limited in so-called Zen Buddhist practice.

[75:22]

Only and together with or independence and interdependence. For example, the body endows the body itself. So this independence and interdependence are only Buddha, and together with Buddha are really one thing. And yet, completely independent, the body And now the body itself means really one thing. The form verifies the form itself. Or it is like the nature through the body, even though nature and body are two different aspects, but these two are one. Without the body, nature cannot maintain itself. So these two are independent and interdependent.

[76:37]

Maybe this is a good place to stop, because I need to explain more about the next paragraph. So I'll continue tomorrow morning. Any questions? Please. Mmmmm. I'm sorry, I don't think I understand your question.

[78:02]

Could you say it again? To me, it sounds like there's some ability within that can recognize itself. And I was startled a little bit by the idea of a person never hearing the Dharma Oh, I think so. Not only, you know, Buddha or Buddhist or Zen Buddhist, I think people in other spiritual tradition or even not spiritual tradition, people I think can experience and see the same way as Gogen is seeing.

[79:09]

Please. Enlightenment is outside of cause and effect? So enlightenment is not the result of practice? In Abhidharma, you know the Abhidharma teaching, right? There are three things that are outside of cause and result. One is nirvana. Second is empty space. And I forget the third.

[80:12]

That's nirvana. Second is empty space. Does someone know? These are called mui. Mui is opposition of ui. Usually, ui or Ui-ho, Dharma of Ui, is translated as a conditioned being. So, Mui is unconditioned. And, according to Abhidharma Kosha, there are three things. One is Nirvana. Nirvana is unconditioned. So, probably that is what you are talking about. Enlightenment is unconditioned.

[81:18]

And empty space, there's two kinds of empty space in our abdomen. One is, for example, if a cup is empty, the space within the cup is empty. Empty space. But when water is poured, that empty space disappears. This is not unconditioned in that empty space. There is another kind of empty space that is even, you know, that space is occupied by water. That space doesn't really disappear. The space, even, you know, occupied by something, the space is still there. That kind of space is one of the unconditioned. And I'm sorry I forget my third one.

[82:16]

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