Pointing out that both of those looks like your picture of the lady with the two bastards. That's how I see this. I think I lost something. What do you see? So then my question is, if I take that direction, The next sentence, which is zebu shou, I don't understand why you add shou in there. What did you say? You didn't understand? Why I say shou is why I have to say zebu shou for the next sentence. In other words, I never was good in math about A equals B, so this is my problem here. Is this closer with baijiang, or I mean... So I understand why you had to show that hand here.

[01:06]

This one? Yeah. If I may take my question a bit further. So rather than the opposition being between Named and unnamed. Yeah. Then this concrete beam in the other session, the boy, and the boy's family name is Ka, that is fat, that has no fixed condition or reflection.

[02:11]

I don't understand the point of your question. Buddha and Buddha nature. I think I'm reading the epics correctly, maybe, because when I sit at a seat there, and we're pointing out the two sides of the lady or whatever, and then I don't know, but then that's why you go back to say it's a fruit tube. To me, there is something concrete that therefore it is fixed as a boy, seven year old boy. And car is something not conditioned.

[03:30]

And those two are the two aspects of the pain. And that is, in this case, that is good energy. So Buddha nature has two sides, this and that. This is how I did. So I don't know how I did it. Cut. And I'll keep that aside. The two sides will move. It goes to the nature and it shows Buddha nature itself. Yeah, that is my understanding. something conditioned and something unconditional, or karmic and not karmic. That is my understanding.

[04:33]

Of course, you know, there are many possible ways of interpretation, so you can develop your own interpretation. Okay. That's not a big part. Most of this stuff is around my head, so you understand. I won't practice all of that. Thanks. So, from a point of practice, since, you know, in my own practice, he has to report that I be in touch with some kind of Buddha nature. Some kind of Buddha nature. You know what I mean? It's part of living. So in practice, you don't quite expect to be in touch with it. In practice, it may or may not appear. In touch, you mean through the nature?

[05:35]

Yeah. But if it appears, you don't deny it either. Is that a point of practice? Well, I think what Dogen is saying is that Buddha nature is always appearing, always here. Each and every thing is Buddha nature within our practice. So, of course, sometimes we lose sight of it, but our practice is to return to that reality of interdependent destination. To me, sitting and working is not the same thing. Sitting and walking. Yeah, it's different. And I would like to bring sitting to work. Yeah, me too. And walking to heaven. I mean, I think our daily activities, to me, is part of monochromaticism.

[06:50]

Well, my point is, you know, one positive avenue is to not collect. Not putting in. Right. And that kind of an opening of a door, sort of. Yeah. But then, if the door opens, you don't find that there either. You don't cling to that door open? Yeah. Is that a problem? Well, yeah, because the... I mean, I am bringing a certain preferred way of being from practice into work. Now, I'm saying I don't like work. I mean, I like to work in a certain way. So I'm kind of bringing a certain way of being as daily matter of practice in everything.

[07:57]

So that's the point. Is it bringing? Well, I prefer, I mean, I choose to be in a certain way. It can be cleaning, but it can be the way things are. You know, we use Oryuk in certain ways. And that is originally, in Soto-ezen tradition, originally described by Dogen. Yet, you know, at each monastery, they use in slightly different way. And we have clinging to certain way we want to first train. Somehow, I don't want to change.

[08:59]

This is clinging. But if we see that certain each and every form is not the point of this eating, then we can open our hand. That means we can be free from clinging to certain fixed particular forms. And yet we cannot be completely free from any forms. Somehow we have to make one form or choose one form. And this can be, of course, different. I like this better than that. And that might be a problem. But as Dogen said, even if that is a Buddhist precept, somehow we have to make a choice.

[10:02]

So preference is not always a bad thing, I think. Somehow we have to make a choice with Doga. We have to say Wu or Mu, even though both are false statements. Somehow we have to make choice using oriole this way or that way. And both are clinging. But somehow we can't eat oriole using some kind of form. Well, let's stay relaxed at the circumstance, things evolve naturally as they come on. So the idea of living under Dozen's tradition is that You let the light flow right through. And the outcome is to your best benefit. I think so. Well, I don't want to work then.

[11:06]

It's up to you. Absolutely. They're not just fundamental distinction here between making choices and exercising preference. Every second you're alive, a simple factor of being alive, of being me, is that I have to make choices every minute. And I've stuck my head up and started to talk about making a choice. And then I just go... do that, right? But you then move on. So in your instance, you're going to choose to work, but then whatever consequences there are, you're then going to make choices on and on and on. There's a difference between making those choices, which is a factor of living, and being caught by the consequences of the choice. Yeah, you know, without making a choice, we cannot do anything. And without making a choice, we have to make distinction and make judging it which is better. So I think what we have to keep examining is what is the standard or yardstick of this choice.

[12:14]

If this is my selfishness, then this is my preference which creates samsara. But it might be Without that, if we awaken to the reality of interconnectedness, that awakening requests us to do certain things in certain ways. the idea, the basic point of meaning of Dharma. Dharma is the things and Dharma is also the way things are. And also Dharma is how we should behave. There are three basic meanings in Dharma. So the things and the way things are

[13:20]

can request us to live or behave in certain ways. Because we are living together with all beings connected and supporting each other, if we destroy something, we may destroy ourselves. So we should adopt that way of life. Or if we destroy or disturb other people, That means we disturb ourselves, so we try not to disturb others. This try not to disturb others is a kind of a preference, but really this is also a kind of a request or a teaching from the way we are. So it's kind of difficult to tell fit is fit.

[14:23]

So each time I think we need to examine what is happening inside of me when I make any choice or judgment. Oh, I can write a copy of art, you know, but I always say that the choice is informed by one's practice, but even the decisions. And the quality of practice is determined. Quality of practice. Yes. Whether you live at the decision or not, hopefully if the practice is right, most decisions are in the right place. I would not even, I would like to live away with the private player, but if choices are made, hopefully the right choice. Yeah, I think that all people want to live in that way. Yeah. But you know, you have to come, in Zazen particularly, you come to certain clarity, and all the time you keep thinking, this is not it.

[15:35]

I would like it a little bit firmer, a little bit cleaner. You too. I think that is probably practice. And sometimes we feel, you know, my practice works well, and my way of life and my way of thinking, my way of making judgment becomes a little bit more clear. And that is one that is possible. And sometimes I feel that way. But if that is a purpose or a practice, then more often we experience opposite, even opposite.

[16:36]

And if that is not a characteristic or not, it's another constellation. So, of course, we practice, study Dharma and practice in order to make our life more peaceful, more harmonious. And, of course, that's why we practice. Without this direction, there's no reason to do it. Please keep us clean. Is this an accurate statement? Our living and dying is used freely to manifest our Buddha nature? Is that accurate? Life and death is used freely. Our living and dying is used freely to manifest our Buddha nature?

[17:38]

Used. Going back to the part where you were talking about life, that's how I spoke about life, life as an abstract thing. I got that before. I don't like the word used, used or used. What would you put instead of that? Basically, yeah. What word would you use instead of that? In this translation, it says, utilize. Okay. It's easy. You stand, utilize him. It's okay. It's okay. It's okay. Thank you very much.

[18:28]

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