The Dogen's commentary I read yesterday, but I want to read once more again. Knowing without relating to affairs. Knowing is not perception. Perception has its limits. Knowing is not of recognition. Recognition is that which is produced. Accordingly, knowing is not relating to affairs. Not relating to affairs is knowing. It shouldn't be considered as universal knowing, nor be restricted in the narrow sense of self-awareness.

[01:03]

Not relating to affairs means coming as brightness, I heed to the brightness. Coming as darkness, I heed to the darkness. Setting in, tearing the skin produced by the mother. Illuminating without reflecting upon environments. This illumination is not of shining, nor of spiritual shining. Not reflecting upon environments is considered as illumination. Which there are no environments connected with illumination because environments are illumination.

[02:08]

Not reflecting upon means nothing in the universe that is hidden. Breaking the barrier which no head sticks out. Subtle, wondrous, merging and not merging. Next commentary says, Knowing that is subtle of itself is to think without discrimination. That thinking is, knowing does not always ask for other power. This knowing is a form. The form is mountains and rivers. These mountains and rivers are subtle.

[03:11]

This subtle is wondrous. When you use it, it is vigorously alive as leaping fish. Knowing that is subtle of itself is to think without discrimination. That thinking is, knowing does not always ask for other power. This knowing is a form. The form is mountains and rivers. These mountains and rivers are subtle. This subtle is wondrous. When you use it, it is vigorously alive as leaping fish. The important point here is,

[04:20]

Knowing is a form. The form is mountains and rivers. The mountains and rivers are subtle. This subtle is wondrous. When you use it, it is vigorously alive as leaping fish. Knowing is wisdom. Knowing is not something abstract. It is not merely something spiritual or mental. But it is a form. That form is not also shallow. That form is not shallow, not the idea of formality. It is exactly mountains and rivers.

[05:24]

So that's why from this point, these mountains and rivers are very subtle. It's not the mountains and rivers you have understood. So it's very subtle and wondrous. This subtle is wondrous. That's why if you use mountains and rivers, If you use knowing, it is vigorously alive as leaping fish. It is not something abstract, you think. But if you use it, it is really something alive. Just like leaping fish. So this is a very interesting point. Wisdom is not only the spiritual, material, spiritual thing. Dogen Zenji, anyway, sees very clearly, Wisdom or knowing, which is exactly a form.

[06:27]

Well, let's... I want to remember... I want to recall you... Excuse me, I want to remind you of the explanation yesterday. The sea world, I mentioned yesterday. Temporarily, I talked about three worlds, A and B and C. A is the world surrounded by ego consciousness. B world is the world unknown by ego consciousness. The C is, generally speaking, the truth, the true world. Or, in terms of the function of the true world,

[07:29]

We may call it ocean sea of samadhi. Ocean sea of samadhi. Millions and millions of diamonds are reflected in this ocean. Ocean means truth. Ocean means truth, which is one, exactly one. No secondary, no sense of secondary. Exactly one, this is the truth. So, ocean means... Ocean means the truth. The... The sea of samadhi means the phenomenal world or human world. So, samadhi is... Samadhi is a concentration, we usually say.

[08:34]

But, concentration means the truth, ocean, and also phenomena, so-called seal. Both work together in peace and harmony without creating any gap. In other words, oneness. That is called samadhi. From this point, all human... Millions and millions of diamonds, which the world holds, are constantly, always, right in the middle of samadhi. It is called perfect peace. Truth... Truth, existence is in samadhi. Whatever it is, all beings, all beings are exactly right in the middle of, anyway, samadhi.

[09:37]

This is a total picture, overall picture of existence. That is called the sea world. The truth, we say truth, okay? Usually, yesterday I mentioned, we usually see that truth, ocean seal samadhi, objectively, at a distance. But the problem is we don't realize how far, okay, between our life and that sea world. But usually we believe we will be one with the truth. We always see the truth at a distance. This is very common. The problem is we don't realize how far we are between. So, religiously, if you practice spiritual life very seriously, most people become very emotional.

[10:48]

So, in terms of emotional point of view, you don't realize. You can pretty easily jump over, okay, from A to B. From A to B, or from B and C. You don't realize between. So, your life is very simple. Just believe. Just like a vending machine. So, I think the Dogen Zenji, they realize the truth with wisdom, but that wisdom comes down to the sea world, and seeing very clearly, millions and millions of diamonds reflected in that ocean, sea world. But reflections of millions and millions of diamonds are not different from the truth itself.

[12:02]

Because truth is nothing but working just like digestion, function of digestion. So, truth is always working. If all sentient beings are reflected, all forms, millions and millions of forms of beings are digested. All dissolved naturally. So, no gap between. That's why the Dogen Zenji very clearly sees that all forms in the ocean sea of Samadhi. That's why all millions and millions of diamonds reflected in the ocean and melted away, becoming one, working together. So, that is called Samadhi.

[13:04]

Oneness. But yesterday I mentioned the sea world is not different from A and B. That's why A and B and C come together anyway. So, finally, Dogen Zenji really sees very clearly that sea world within the form of trees, form of gassho, form of zazen, form of speaking, form of walking. Anyway, very clearly he can see that ocean sea of Samadhi within every single form of beings, all sentient beings. So, the reflections of all millions of diamonds in the ocean are simultaneously the form of all sentient beings.

[14:18]

We can see. So, that's why Dogen Zenji mentions wisdom knowing is a form. Wisdom is a form. So, in other words, to see, if you can see very clearly, if you can see very clearly all sentient beings reflected in the ocean, that is called knowledge, wisdom. Ocean means you see the oneness, sameness. I mention sometimes the huge horse pastures. All sentient beings exist. But the ocean means just like a mirror, a glassy surface of the ocean, very clear, serene.

[15:26]

That is huge. That is ocean or truth, sameness, one and sameness. Or sometimes we say universe, sometimes. But that oneness and the sameness is not philosophical state, but it is something real, something real. So, you can see very clearly all sentient beings are working there. Then, that reflection of the millions of diamonds in the ocean is simultaneously the form of all millions of diamonds. So, it's not a reflection of the millions of diamonds and not something abstract in the concept.

[16:32]

It is exactly the same as the form of beings we are confronted with. Reflect? Huh? Reflect? Well, reflect means temporarily I use reflect just like a mirror. If you stand up in front of the mirror, you are reflected in the mirror. So, your form of you is not different from the form of the reflection, the form of you reflected in the mirror. It's exactly the same. Okay? Exactly the reflection. So, if you use a reflection, we can immediately think of two things, real things and also reflections, shadows.

[17:53]

But it's not two things. Because in the ocean seal samadhi, all things working together are digested. This is the truth. This is the basic nature of our existence. So, we can see ourselves as a form that is not different from your form to his form. On the basis of existence, all things are digested. Okay? So, that is the form of the micro-form, the form of trees. So, it's very deep. So, form is not merely form. Form is really confirmed within that basis of existence. All are aware, all are digested completely.

[19:01]

So, that's why it says, knowing is a form. Form is mountains and rivers. So, Dogen Zenji clearly sees the form of the mountains within the ocean seal samadhi. In the truth of Buddha nature itself. That's why it says these mountains and rivers are very subtle, very subtle. You cannot judge exactly. That's why philosophically, if you explain, we have to go through the three stages. Mountains are mountains, mountains are not mountains, then mountains are mountains. Something like that. So, mountains and rivers, we see are not simple beings.

[20:17]

It's very, the whole universe, whole universe and all sentient beings or our lives are just like a complex, complex whole. It's a very complex whole. It's very deep. It's not shallow. But it's simple. It's very simple, but it's complex. It is a complex whole. Because A and B and C worlds are completely working together. Okay? So, that's why this subtle is wondrous. This subtle is completely inconceivable and incredible. Inexplainable.

[21:19]

So, mountains and rivers are really inconceivable. Human life, human life and trees, birds, all sentient beings are completely incredible and wondrous and explainable. Okay? That's why if you use it, anyway, it is vigorously alive as leaping fish. It's really helping you. So, when you do, when you deal with, when you use a form of Geshe-o, anyway, with this deep understanding, anyway, it's really alive. It's really alive. It makes your life alive. So, form of Geshe-o makes your life. Your life makes life of Geshe-o simultaneously.

[22:25]

That's why it's wondrous. Boat life. Boat life. Boat life. Boat life makes your life. Life makes boat. Sky makes life of bird. Bird makes life of sky. So, sky and bird working together. Because life of bird is subtle and wondrous. It's something more than a form of bird we think. So, it's very deep and wondrous. Inconceivable. That's why if the bird uses his own form, exactly, bird really makes life of sky. That means he can fly forever.

[23:30]

Then, simultaneously, sky makes life of bird. Even though bird doesn't want to fly, anyway, sky makes him fly. So, this is, anyway, this is a very interesting, excited point that Dogen Benji mentioned. Wisdom is a form. Form is mountains and rivers. This is very important point because he exactly be one. He is exactly existing right in the middle of the sea world. Not A, not B. Anyway, sea world. And then, looking at the A and B. And dealing with the A and B. Living, he is living right in the middle of the sea world.

[24:35]

But if you live in A world that is called, you know, the world of desires. Egoistic world. Ego consciousness. World covered with ego consciousness. That's it. Then, if you see B world, you can jump over. But even though you transfer from the A to B, still A follows you. The more you try to live in the B world, A is still with you. That's why, very naturally, you suffer. Lots. That is called sin. Idea of sin coming up naturally.

[25:37]

In a good sense. But in a bad sense, anyway, it is called kind of a sense of guilty. There is a strong sense of guilty there. In front of, in front of, anyway, in front of the B world. Right in front of the B world. Anyway, you always feel guilty. Because you cannot be one. So always separate it. If you become one, A and B become one, there is no problem anyway. In order to let them be one, anyway, you have to stand up the C world. That is a Buddha nature. Buddha nature. Then you can deal with A and B.

[26:40]

So, for instance, let's imagine that the A world is moving a projector. Moving a projector and film there. And then in terms of A world, we always see the film, each frame of the film. Holding fast of each frame. And stay with it. This is a world of desire. It depends on the individual how far, how long you can hold it and stay with it. And each single frame, it depends on you. It depends on the awareness.

[27:49]

If you awaken quickly, you can move it. You can move it. So film go up, anyway move. But next moment, anyway, we want to stop it. So always you can see the film from this side and then hold it and stay with it. This is a world of desires anyway. Next moment you don't see the life which is moving smoothly because some problem. So that's why next you have to do something. That is immediately you want to move. You want to operate that projector. So projector start to move. At that time, that projector operates means to deny your desire.

[28:56]

Which you want to stop it and stay with it. So very naturally in order to know little bigger world, more than your world, I think you have to operate projector. Which means you have to anyway deny. That's why don't touch. Religiously speaking, not touch. Not touch your desires. Not touch your senses. Very naturally because life has to operate smoothly. Nevertheless, in the A world, you cannot see the total picture of the world. So very naturally projector is operating but still your world is your world.

[30:00]

So very small world you can see. You don't see the exact screen. So constantly you operate yourself, operate the projector but for what? Just for yourself. So projector always looking at yourself and then your life doesn't work and then you realize that the projector should operate. So it's all start to operate. But all activities are always just for you. In the present, not past, not future. That is the world surrounded by ego consciousness. Then if you continue to do this, you realize that there are still lots of problems there. Then naturally you can go beyond A world by realization of negation of the A world.

[31:15]

Then simultaneously negation of A world lets you see screen. In the screen, your world and also in the past, in the future. In the present, whole world including all circumstances. Whole world are reflected in the screen. This is B world. Then immediately we believe that is a wonderful world and then you want to stay within the B world. Then you practice hard. Then you realize wonderful world beyond the A world. But the more you seriously practice, A world appears very clearly. Clearer than before. So if you become good boy, the more you can see bad boy, how bad you are.

[32:23]

Clearer than before. It's natural. So this is a dualistic mundane world. If you do this, if you stay with it, you never separate from this one. Always with it. Even though A is with you, but A never be one with you. Still A is separated. That's why always there is an idea coming up. Then you suffer. That is, in a good sense, religiously a certain system is established. That is theology, buddhology, etc. In human beings, you are anyway sinful. Sinful person, being. It's coming up naturally. Then the more you see clearly how sinful you are, then it means you are walking in B world.

[33:34]

Very clearly. So both come together. Then simultaneously, you can see something more than A and B. That is C world. So-called truth. In other words, truth is the place where the cause A and B world exist, to exist. Simultaneously. This is called truth. Which is one. Sound. Then we call Buddha. Buddha, Dharma, we call Dharma. Sometimes we call God, etc. But still Dharma and God are still something separate from us.

[34:38]

We are looking at them at a distance. So, if you have a strong intention to see, to see this, to practice spiritual life, you can make a distance short. Pretty short. Very close, you can approach. Pretty close. That's almost the same. Almost the same. You seem to be in the C world, but it's pretty close. It's not exactly one with it. Because constantly we have to say, we have to bring up that C world in order to remind ourselves of how close we are.

[35:43]

So we have to always remind ourselves. So we can come very close to it, but never be one. So if you have a very strong intention, serious intention to practice spiritual life, you come to very close. So that is called religious person, spiritual person. Buddha. Zen, generally speaking, or Dogen's way is anyway a way to be one. Exactly C world. At that time, nothing to bring up special things. So called Buddha and etc. That's why everyday life itself, life itself is really Buddha. So from this point that he says, without touching affairs, anyway you can know.

[36:55]

Without relating to environment, anyway you can illuminate. So very naturally, if you stand up in the C world, you can see both world, A and B. So very naturally see the person who stand up in the C world, he understands very well how to guide those people in A world and B world. So that's why sometimes he or she told them, anyway, shut up, sometimes, just do it, something like that. So negative way is shown to him or to her.

[38:00]

But usually we don't believe this one because we always looking at each frame of the film and stay with it, always watching human feelings and emotions. So we are very much involved in feelings and intellectual understanding itself. So that's why you cannot go beyond. Always a little bit go beyond and then the projector start to operate, but you come back again. Come back to, anyway, behind the film and then watch each film and attach to it and stay with it. This is very common, human world. But if you stand up in the C world, you can see very clearly what's going on in the A world.

[39:09]

So very naturally, that person has to see those people like trees, birds, you know. Like this person in the C world has to deal with people in the A world like trees and birds. Instead of being involved in human feelings and emotions too much. So they cut off, they go. I think a little bit against the religious way is being against human feelings, human emotions. It's not called. The person, religious person understand very well what human feeling is, human emotion is. That's why they have to.

[40:12]

They have to guide people, you know, clearly sometimes cut off, sometimes cease. And then guide them to go ahead. But people always ask, Zen Buddhism don't accept feelings and emotions, it's called. But I want to say, if you emphasize feelings and emotions, then what? I want to say. Okay. So very naturally, if you want to see human world in a broad universal perspective, well, where the spiritual life has to tell you, you know, to break off and to cut off.

[41:16]

Anyway, that emotional strength, that attachment, anyway, go ahead. That's pretty hard for us, but anyway, this is a religious spiritual life. Any kind of spiritual life, it's the same thing. If you always emphasize the human feelings, humanity, and the human sense, the unusual sense, you never go beyond. Because it is a kind of quicksand. So, anyway, important point is, you are, we cannot ignore the feelings and emotions, but you cannot be, you know, a quicksand. So we have to go beyond. That's why here it says, knowing without, you know, without touching affairs.

[42:22]

You are affairs. But you cannot touch so long. You are already human feelings, human emotions, but not much. You have to be, you cannot be always with it. You have to go beyond. So, let me say like this, Shobo Genzo, Sesshin Sessho, preaching the mind, preaching the original nature. Sesshin Sessho, that is a conversation between Bodhidharma and the second patriarch. This translation is not good, so I have to explain.

[43:32]

But the main conversation is Bodhidharma said to the second patriarch, Ekadashi, seize all environments, excuse me, externally seize all environments, and internally do not make your mind panned. Pant, P-A-N-T, gap. Keep your mind like fences and walls, then you can enter the way. So externally, this is the main story. Bodhidharma told to second patriarch, externally seize all environments.

[44:34]

There are two terms here. Our fears and environments. Our fear is implication of physical existence, you know, so called five, you know, human body. Human body or materialistic form of trees, etc. Or everyday life, you know, materialistic aspect of everyday life. This is called our fears, ok? Environment means mental, mental aspect of everyday life. So when you do the Zen, the fears means a form of the Zen, ok? A form of posture, postures. Your physical postures and physical organs and flesh and bone and marrow, etc.

[45:35]

But environment means mental situation coming up in the Zen from your head. Thoughts, ideas and suffering and pains and etc. So that is environment in a sense. So when you sit down, when you participate in the affairs, when you receive affairs, so called Zazen posture, immediately you can have a lot of environments, mental world come up. So externally sees all environments, externally. So you can sit down there, but you have to see all environments, mental situation, mental world coming up always.

[46:40]

But you have to see. Anyway, don't meddle with it, don't fight. Let them go, let them go constantly. All you have to do is be present right now, right here. Just achieve continuation of being present right now, right here. With sincerity, with true heart. That's all we can do. And then it is called Samadhi. You can be one with Zazen, ok? Physically and mentally. Means internally, internally do not make your mind panned. At that time your mind never be panned. You become very calm. And then next says, keep your mind like fences and walls.

[47:43]

Means not your mind is like fences and walls. It means mind is exactly your fences. Just like fences. What is mind? Mind is microphone. Mind is table. Mind of trees. Mind is winter. So that is called keep your mind like fences and walls. Your mind is tree, exactly. Not gap. But if you say your mind must be like fences and walls, it means a very cold mind. No, I don't think so. So your mind is exactly fences and exactly walls. Trees, birds. Ok?

[48:46]

Then you can enter the way. At that time you can see overall picture of existence. This is called the way. Including A and B. And also C. You can see the C world. That is called wisdom. Wisdom. And then after the Bodhidharma statement, the second patriarch didn't understand the statement. So he practiced hard. Finally he told Bodhidharma, he said, I seize. I seize externally all environments and internally do not make my mind pan like this. And then Bodhidharma said,

[49:48]

Bodhidharma had already perceived that the second patriarch had truly attained enlightenment and didn't question him further. But Bodhidharma gave a sudden hint, suggestion to him. Saying, I wonder if you break off. Break off or if you, I wonder if you die out. Die out. Means die out subject to no object. Because seize all environments. Seize all our fears. Throw away, cast aside all our fears and seize all environments. Means you shouldn't touch no object.

[50:54]

Means break off or die out. So you cannot die out to no object. So seize all environments doesn't mean to die out the object or to break off the object, existence of object or subject. Okay. So that's why he says, he says, I wonder. I wonder you don't die out object. Then second patriarch says, no, I don't. I know very clearly always. I know very clearly always.

[51:56]

This is very important. So according to one Zenji's poem, he says, knowing without relating to our fears. A little bit I want to change. Knowing without touching our fears. I want to say. And the next day, illuminating without, I said, reflecting upon instead of reflecting upon. I want to use relating to. So, knowing without touching our fears illuminates, knows without touching our fears illuminates without relating to environment.

[53:03]

Touching is more, you know, realistic. And in original, it uses touch or touch, tangibility. So I think without touching our fears. And instead of reflecting upon, I want to say relating to. So the knows without touching our fears. So without touching our fears doesn't mean completely ignoring object and itself. Okay. That's why next, he says, knowing, you have to know. You have to know. So without touching our fears, it is.

[54:10]

It is true. It means you don't touch your feelings and emotions which you like. You like stay, you like very much staying with each frame of film. But anyway, you have to know. But you cannot stay with it. So that means without touching this one. But you have to know what the feeling is, what the human emotions are. This is knowing. That's why second page says, I know. Very clearly, always. Always. So it doesn't mean, Zen doesn't emphasize to ignore the human feelings. But in order to understand the human feelings, anyway, you cannot touch our fears.

[55:18]

You cannot touch our fears. You cannot touch the emotions. If you touch emotions, feelings, I think you are always dealing with dualistically. Dualistically. My feelings and your feelings, always. So you never know the peaceful human feelings. Working together with all sentient beings, no. That feeling is very violent. Very violent. In many ways. Materialistically and mentally. Even in spiritual life, if you are always staying in the B world, it seems to be very peaceful. But in the deep level, it is always violent. So religion always mentions the peaceful world, but lots of stories are violent.

[56:26]

Mentally and spiritually. In the history. Very aggressive. Very aggressive. So very naturally, I think this is very important. If you become one with Zazen as it is, exactly, there is no form of Zazen anyway. If you do Gassho, really with wholeheartedness, I think Gassho is not the palms come together, put together, no. That means the ocean seal Samadhi lets you do Gassho. The ocean seal Samadhi does Gassho anyway. This is not you. You cannot do Gassho. If you do Gassho, immediately that Gassho is you and Gassho.

[57:28]

So very naturally there is an argument there. So I think if you do Gassho, anyway, that truth, big world, big world, how can I say? If you stand up in the C world and do Gassho, that time Gassho is not form of palm putting together. C world shows Gassho, form of Gassho. So form of Gassho is not narrow sense, very subtle, wondrous. That time Gassho shows universe. So if you do Gassho, very clearly and true heart,

[58:32]

open heartedness and whole heartedness, that means simultaneously manifesting whole universe. A and B and C, exactly. That's why people are very moved if you practice continually to do this. That's why next says, Vajrayana master says illuminate without relating to environments. Okay? Okay? Do you have questions? Yes, Guruji, I'm not quite clear on this, like you just said a few moments ago, when you're in the B world, in religion, and we have wars,

[59:32]

I don't quite see... War means that the mental and spiritual, spiritual, mental, you know, violation, you know, kind of fighting. That kind of thing. Yes, I understand that. And the reason being that from the B world you see the shortcomings in the A world, and then people become self-righteous about that? Beg your pardon, what, Guruji? Okay, so in the B world, you see very clearly the A world. Yeah? No, no, that is A world, of course you can see, but still, juristically, you can see the A. But anyway, you have to stand up for C world, and then you can see A and B both. But I don't quite understand why, you know, we always have violence,

[60:36]

you know, degraded violence. Because there's still a distance there, between the A and B, and B and C. Still a distance there. But spiritually it's very close. It depends on the degree, how much intention you have, religiously speaking. And then, you come to cross. So distance, you can make a distance short, very short. But there's still a distance there. Even if it's slightly spiritual speaking, even if there's some gap, that is violent. Very spiritual violent there. I think I understand, but before that, help me, now understand what you said, that if subjects and objects are still there, there will always be a space of violence. And when there's no subjects and objects, then there's no violence.

[61:37]

I'm not, could you say something about what verification means? Completion is not virgin. This completion is verified of itself. And then it says, this completion is verified. I guess I don't know exactly what the word verification means. Yeah, that's pretty hard to translate it. Existence itself, real existence itself, real existence verified itself. By itself. Of itself. This is verification. Nothing special object, other object. Who is verifier? Or who is proved? Who proves? So existence itself

[62:44]

verifies its own being. Its own being. By itself. This is called verification, he says. And it's called very deep enlightenment. So being here is a completion, manifestation and completion. Completion means being present, becoming one, becoming. Right now, from day to day, from moment to moment, you become you, you become you as you really are. This is completion. So manifestation, form of your body, that is simultaneously becoming you, becoming you, continuation of becoming you, becoming you. That is called completion. That completion and manifestation

[63:46]

is nothing but verification. That is called existence, presence. Actually, going into a spiritual life is a result of the desire. I guess, the way I understand it,

[64:49]

in a relationship, you, rather than cling to the desire, with your ego, you simply, yeah, I suppose if you were in a speedboat and you saw somebody else, you know, you felt attracted to them, rather than get into a big discussion about it, you simply, sort of be like writing, seeing writing, and your flow in that direction, and the relationship would occur. I guess, is that what you mean, touching? You touch the affair, which is your attraction to another person, but you don't get involved in some sort of neurotic discussion, you just do it. And you don't try. Well, even though experience and practice are important, I don't think you often get involved in.

[65:50]

In other words, I don't think you should do, you should experience, you should practice everything. For instance, you are free, exactly you are free, so whatever you do, that's fine. So whatever you do, it is your Buddha. In terms of the sea world, it's all right. The thing is, even though you want to choose the bank robbery, I don't think you should do it. Even though you want, you want to make a choice, I don't think you should do it. If you do it, something different, completely different world, what you have never expected to happen. This is everyday, real reality. So that is one point. Even though good things, even though good things,

[66:52]

you cannot always practice and experience it directly. Sometimes you cannot. You don't touch it. But you have to know it. You have to know. It doesn't mean you should ignore the bank robbery, because bank robberies are always there. So you should know what the bank robbery is. You should know what the marijuana is. One of the Zen teachers emphasized to experience marijuana because he wanted to experience. Then he took marijuana and the next day he was in bed. But even though it is, it is pretty good because you understand the people who love marijuana because you experience. For instance, marriage life is pretty good because you understand human emotions.

[67:55]

Yes, it is. I don't think I can recommend it to everyone. You should marry. I don't. I can't. Because marriage life is now always beautiful image. But I don't think marriage life is a bad image. I cannot tell you anything. Do you understand? So, the important point is you have to understand what marijuana is. But even though you in order to understand the people's feelings who loves marijuana. It is not true. You should take marijuana directly. So sometimes you shouldn't touch it. Okay? But it means you should know what marijuana is.

[68:56]

Many people gave me marijuana in the past. I said thank you very much. The next day the CEO mentioned did you taste it? No, not yet. They always say you should experience it. Yes, I will. But I never. I know. I know what it is. So I don't want to experience it. So, sometimes those things are always there. And then what is what is what you should do it. Actually practice. That's why there is a certain teaching there. According in terms of Buddha's teaching anyway we try to do it. That is Buddha's teaching and Dharma is you have to stick for you. What you have to do. That is the basic

[69:58]

you know that is the one point. And I feel many things in this world like that. Not touching without touching I feel that means don't touch don't touch the microphone. It doesn't mean don't touch. Because if I say don't touch without touching means already touching there. Not touching implicates implicates touching. You understand? So simultaneously there. So, important point

[70:59]

how do you how do you deal with object. That's the point. Because not touching implicates touching. So, not touching and touching always there. From this point you never get out from there. But you understand? So, all important point is how do you deal with object. You want to stop the film and touch it for long it depends on how on you how long you stay with it. Or how short you stay with it. So, if you stay with it for long that is so called real touching. Because touching creates creates deeper scale

[71:59]

of the touching. So, very naturally you have to not touching without touching appears means you have to go through touching just like water as best we can. Means projector should operate and center the films going ahead. Concentrate. That is not touching without touching. Ok? One day Buddha died. He gave

[73:01]

he gave shoulder and elbow and he said after he died for 5 years 500 years it will continue the practice the practice the Buddha teaching. And the next the next stage for 500 years it will continue the yoga that one is practice following as a many years teaching. And after that the next after that 500 years and next 5 years after the thousand thousand years later it will become the Mappo stage the Mappo end of the Buddha teaching to me. And just for

[74:02]

to try to and the practice without practicing we want to understand through the hand without real practice. And if I think it opposite Mappo Mappo is the A word and Jogu is the B word and Jogu is B word then my understanding is that 3 stages after the Sakyamuni Buddha teaching is not only in the history that 3 stages is also in our daily life we have 3 stages

[75:03]

3 stages means because now it is the Mappo stage Mappo end so we are very bottom then from our practice I can return to B word then also I can return to the C word then when I return the C word I just mean the first day of teaching we say return to home and sit at home so this is the difference between love and spiritual being love and Buddha love My dear

[76:04]

that's 3 words Jogu Mappo Shobo right time age Jogu and middle age and Mappo is last age that is the idea of analysis of what to say Buddha's teaching after his death so idea is a little difference but if you as we can we can see 3 words Jogu Mappo and Shobo in everyday life if you want to say yes you can that Shobo seems to be a C word Mappo is

[77:07]

A word B word is the whole yes we may say but idea is completely different from the I mentioned 3 words ABC ABC is the quality of the mind of a person is a C word quiet you see what is the quality of the mind of a person is a

[78:07]

quality of quiet it's quiet exactly but simultaneously it's not always quiet it's work it's dynamically work because you have to see A and B word and deal with A and B word equally so you cannot always stay C word it's calm very naturally everything you reflect in that calm mind at that time it's you cannot

[79:08]

ignore them reflected in your mind because it is quality of your life so each single being reflected in your mind come and bring lots of problems lots of things to you so you have to think of them you have to walk with them you have to think of them you have to anyway talk with them because they are not different from you they are beings reflected in your very calm mind as contents of your life it's your content it's your quality of your life it's the quality of your life so the quality of your life is not only calm mind calm mind is the

[80:09]

quality of your life and also quality of the whole world the whole world must be in your life in your calm mind at that time your life becomes calm and also you can share your life with people very naturally calm mind doesn't stay with calm always calm calmness is not what yesterday you said in the B world we put ourselves in we put ourselves in the appropriate place yes in the B world yes is that not also true in the C world yes C world

[81:09]

but C world there that is very pure sense of practice putting yourself exactly there exactly without creating any object your object exactly put there but in the B world you can put yourself in a certain appropriate place but still there is the comparison in itself spiritually itself so very natural A world is always something you can see you can rely on the Buddhist world you can rely on you can believe you can trust Buddhist teaching then you can put yourself there but still lots of you know mental struggles and mental things there so

[82:10]

A world still there A world never be one with you A world is still your object that's why the more you practice in the spiritual life in C in the B world A world comes up very clearly than before more clearer but in the C world A and B exactly one in one no gap between so A is not object so Gassho form of Gassho is not object you do this is nothing but the expressing the whole universe that's why Dogen then says one fist sticking out is whole universe so it is not sticking out fist sticking out

[83:11]

doesn't mean one hand sticks out no but that whole world sticks out if you shake hands with universe well you don't it doesn't mean your hand sticks out universe sticks out then universe can shake the hand with you that's it it's just the difference between putting yourself in the appropriate place in the universe generating the self expectation yes still subtle very delicate minute you know mental vibration constantly there in the B world C world complete there you know you don't have any expectation no

[84:11]

no expectation all you have today is just B exactly

[84:15]

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