Good morning, everyone. Yesterday, I talked until the bottom of page one in this English-only version, and I didn't have time to talk on the last two sentences, so I start from there. these sentences, when the beings are in equality, evil is in equality. When the beings are in equality, good is in equality. But this means, in order to understand what this means, I need to talk on Fushiko Hanpo. Fushiko Hanpo is a are part of our Ehe Shingi. In this translation of Ehe Shingi, we translate Fushiko Hanto as the Dharma for taking food.

[01:22]

So this is a section of Dogen Venge Standard. He describes how to use Oryoki. So the way Uyusoryoki here is very simplified, but the basic way Uyusoryoki is based on what he wrote in this writing, Fushiku Hanpo. So this is not a philosophical writing. This is a description of how Uyusoryoki And when he described that kind of very concrete things, his writings is very precise and very understandable. It's different from Shodo Genzo. So if he wanted, he could write in that way, very understandable way.

[02:27]

But in order to express his insight of Dharma, he had to write as he wrote in Shodo Genzo. Anyway, in the very beginning of Fushiku Hanpo, at the introduction, he discussed about significance of receiving or taking food. And that is only kind of a philosophical part in Fushiku Hanpo. And that is something to do with this equality. In Showa Kumakusa he used a similar expression when he discussed doing good. I can find.

[03:39]

So this equality is kind of an important expression to understand Dogen Zenji's kind of a standpoint when she discusses about good and bad. So I read Fushiku Hanpo and in order to talk on what he says in Fushiku Hanpo, I have to talk on Venerability Sutra and Lotus Sutra. Let me read the introduction of Sukhampo. As Sutra says, if you can remain the same with food, All dharmas also remain the same. This same is a toh.

[04:42]

in Chinese, and this is the same word he used in Shokumaksa when I translate inequality. But in Shukranpo, I translate this as same or sameness. the reason I talk about the reason later. So please keep in mind that the same is the same as equality. So if you can remain the same with food, all dharmas also remain the same. If all dharmas are the same, then also with food you will remain the same.

[05:53]

This is a quote from Vimalakirti Sutra. I'll talk about it later. Just let dharma be the same as food, and let food be the same as dharma. For this reason, if dharmas are the dharma nature, then food also is the dharma nature. If the dharma is suchness, food also is suchness. If the dharma is the single mind, one mind, Food also is the single mind. If the Dharma is body or awakening, food also is body or awakening.

[06:54]

They are named the same, and their significance is the same. So it is said that they are the same. Here Dogen says they mean food and dharma are the same. Asutra says, named the same and significance the same, each and every one is the same, consistent with nothing extra. This same is all equality at all. Mazu said, if the dharma realm is established, everything is entirely the dharma realm. If suchness is established, everything is entirely suchness.

[07:58]

If the principle is established, Everything is entirely the principle. If phenomena is established, all dharmas are entirely phenomena. Therefore, this thing, this thing, toh, is not the sameness of parity, parity, p-a-r-i-t-y, parity, or equality. So Dogen said, this toe is not equality, but sameness. Equality means two things are equal value, but this toe is identical, same. So therefore, this same toh is not the sameness of parity or equality, but the sameness of awakening to the true sameness.

[09:05]

This awakening to the true sameness is translation of anuttara-sameksambodhi. Awakening to the true sameness is the ultimate identity of all the suchnesses from beginning to end. This refers to the teaching in the Lotus Sutra. The suchness of the ultimate identity from beginning to end is the genuine form of all dharmas. which only a Buddha together with a Buddha can exhaustively penetrate. Therefore, food is the dharma of all dharmas, which only Buddha together with a Buddha exhaustively penetrates. Just at such a time, there are the genuine marks, nature, substance, power, function, causes and conditions.

[10:16]

For this reason, Dharma is itself food. Food is itself Dharma. This Dharma is what is received and used by all Buddhas in the past and future. This food is the fulfillment that is the joy of Dharma. and the Delight of Meditation. This is an introduction to Fushiku Hanpo, his description how to use Oryoki, that means how to receive Dharma, I mean food. So basically what he is saying is food is the same as Dharma. So we should receive respect free with gratitude as we receive the teaching from Buddha or Dharma.

[11:19]

So here he is talking about the ceremonies. between food and dharma. And when he used dharma, that is a hoe in Japanese and Chinese, Of course, as you know, Dharma has many meanings. And one is being or existence, each and every being. And the second is truth or reality, to which Buddha awakened to. And the third is teaching. teachings of Buddha about the truth. And when Dogen Zenji uses this whole, sometimes he includes all three meanings.

[12:31]

The reality to which Buddha awakened is how all beings are. That's what reality means. And Buddha's teaching is about the reality how all beings are. So when he said food and Dharma are the same, that means food and truth, not only that each and every being. Of course, food is one of all beings. but not only beings, but also it means a truth. And it also means what Buddha taught as a truth of the reality of all beings. So it's kind of a confusion or a vague. So we must be careful.

[13:37]

And he said, food and Dharma are the same or identical. That means, he said, food is same as truth. or reality or suchness and same as what Buddha taught. So we have to really venerate, respect and receive with gratitude And as I said, the first sentence Dogen quote is from Vimalakirti Sutra. And this is interesting and also, I think, helpful to understand what Dogen discuss about, you know, this good and bad and going beyond good and bad. So I'd like to introduce the story from Vimalakirti Sutra. In this sutra,

[14:39]

Vimalakirti is a lay practitioner, and this is one of the most well-known Mahayana sutras. So this is different from the Pali sutras or early Buddhist texts. So this shows the difference between the idea of, you know, the good and the bad within and going beyond good and bad that allow us to go to nirvana. In this sutra, this is a really interesting story. Vimalakirti, the rain practitioner, is sick. And Buddha, Shakyamuni Buddha asked his major disciples to visit Vimalakirti.

[15:44]

But all of his disciples are reluctant to visit Vimalakirti because of painful experiences with him. And this sentence, Dogen Kota, has something to do with the case of Mahakasyapa and Shibuti. The sutra says, First Buddha asked Shaliputra to visit Vimala Kirti, but Shaliputra withdrawed. So next he asked Mahakasyapa to go to Vimala Kirti. Then the Buddha said to the venerable Mahakasyapa, Mahakasyapa, you go to the Richavi Vimalakirti to inquire about his illness.

[16:57]

So Buddha asked Mahakasyapa to visit Vimalakirti to inquire about his illness. Then Mahakasyapa said, Lord, I am indeed reluctant to go to the Richard V. Vimalakirti to inquire about his illness. Why? I remember one day when I was in the street of the poor. begging for my food. So Mahakasyapa was doing takohatsu, or begging, in a poor neighborhood. Then the Richard V. Rimalakirti came along and said to me, Reverend Mahakasyapa, to avoid the houses of the wealthy and to favor the houses of the poor,

[18:02]

This is partiality in benevolence. Reverend Mahakasyapa, you should dwell on the fact of the equality of things. This equality of things is the same word. Mahakasyapa was very known for his very strict practice, and he was always doing takohatsu. Somehow, Mahakasyapa was doing takohatsu in a poor neighborhood. And Gemara Kuriti was a very rich, wealthy merchant. So he was complaining to Mahakasyapa, why don't you come to my house? You only give opportunity to make donation to the poor people.

[19:11]

That is not equality. That is discrimination. So in a sense Vimala Kirti is make fun of the Mahakasyapa's strict practice as a kind of attachment to the poverty. And you should seek alms with consideration for all living beings at all times. So don't practice doing takuatsu only with poor people. You should beg your food in awareness of the ultimate non-existence of food.

[20:13]

Non-existence is emptiness of food. Food is empty. That means food is, you know, plain food from poor family and delicious food from rich, wealthy family are the same food. You should not make discrimination. And you should seek alms for the sake of eliminating the materialism of others. So you should practice digging not for yourself to attain enlightenment, but for other people. When you enter a town, You should keep in mind its actual boldness or emptiness.

[21:14]

Yet, you should proceed through it in order to develop men and women. You should enter homes as if entering the family of the Buddha. So you should not discriminate the layperson houses or monastery where Buddha lives. You should accept alms by not taking anything. That makes sense. That means there's nothing to accept, no one to accept, no one to offer. This is the awareness of emptiness of the person who receives and the person who offers and the gift. This is part of the meal chant. emptiness of three wheels, givers, receivers, and gifts should be empty.

[22:20]

You should see form like a mom blind from birth. That means You know, the person from blind, from birth, cannot see anything. But Vimalakirti asked Mahakasyapa, you should see things as if a person who are blind from birth see nothing. That means very emptiness and being free from any kind of, you know, marupa. You know, there's no way to make judgment. really equally without any discrimination. Hear sounds as if they were echoes. That means no meaning. Smell scents as if they were winds.

[23:27]

And experience taste without any discrimination. touch tangibles in awareness of the ultimate lack of contact in Gnosis, and know things with the consciousness of an illusory creature. So he's talking about the encountering of six sense organs and objects, and there should be no discrimination. We should encounter all the objects with equality, without any judgment. That which is without intrinsic substance and without interpid substance does not burn. I don't understand this sentence.

[24:32]

And what does not burn will not be extinguished. That means nothing really exists, so you should not cling to anything, and so you should be really free from any value judgment. That is what equality means. And he continued, and Nivara Kirti continued to, you know, asking Muhaka Sherpa that I go to the Shuputi's case. Then the Buddha thought, Mahakasyapa said, I don't want to go. Anyway, so next the Buddha said to the Venerable Shibuti, Shibuti is the person well known for his deep understanding of sunyata or emptiness. Shibuti, go to the Richard V. Vimalakirti to inquire about his illness.

[25:38]

So he asked the same thing. Then Shibuti replied, Lord, I am indeed reluctant to go to this good man to inquire about his illness. Why? My Lord, I remember one day When I went to beg my food, so Shibuti was also begging. At the house of the rich Abhimara Kirti, so Shibuti begged at the Abhimara Kirti's house. He was a really rich person, so it's an opposite case from Mahakasyapa's. House of the Richard Vimalakirti in the great city of Vaisali. He took my bowl. So Vimalakirti saw Subuti was dead.

[26:43]

So he came out of his house and took Subuti's bowl and entered his house and filled it with some excellent food. and said to me, Reverend Tsubuti, take this food. If you understand the equality of all things, equality of all things, that means with any discrimination, by means of the equality of material objects, So we should keep seeing the equality of material objects also. And if you understand the equality of all the attributes of the Buddha by means of the equality of all things,

[27:43]

So we should see the equality of Buddha and all things, all beings. That means, you know, including the living beings who are within samsara and Buddha. We should see Buddha who are in nirvana and living beings who are transmigrating within samsara and doing good and bad. should be seen same equality. Take this food, if without abandoning desire, hatred, and folly, this is a three-person mind. So without abandoning three-person mind, you can avoid association with them. Does that make sense? So you should be really free from three-positive mind and yet you should not, how can I say,

[28:56]

You should be free from three poisonous minds and yet you should not throw them away. You should be there. You should be together with three poisonous minds and yet not be influenced by three poisonous minds. So we should not hate three poisonous minds. and yet we cannot be pulled by the three-person mind. And if you can follow the path of the single way without ever disturbing the egoistic views, the single way means Buddha's way, we should practice Buddha's way without disturbing the egoistic views, our ego-centered views. So we should not destroy our egocentric view, and yet we should be free from egocentric views and practice Buddha's way.

[30:12]

And if you can produce the knowledges and revelations, knowledge I think is wisdom, Buddha's wisdom, and revelations, this is nirvana. without conquering ignorance and craving for existence. So you should be entering nirvana without conquering ignorance and attachment or craving for existence, craving for material things. If by the equality of the five deadly things you reach the equality of liberation, if you are neither liberated nor bound, if you do not see the four holy truths, four noble truths,

[31:22]

yet are not the one who has not seen the truth. So you should not see the formidable truth. But you should be the person who has not, you should not be the person who has not seen the truth. I think this is what the Heart Sutra says, and it says, you know, no vulnerable truth, no suffering, no origination, no cessation, and no path. And that is itself seeing the truth of vulnerable truth. If you have not attained any fruit, that means any result of our practice, that is enlightenment, yet are not the one who has not attained. If you are an ordinary person, yet have not the qualities of an ordinary person, ordinary person means person who is in samsara,

[32:36]

and yet we are not the person within samsara. If you are not holy, yet are not unholy, so neither holy nor unholy. If you are responsible for all things, yet are free of any notion concerning anything. So we need to take care of everything without the notion that we have to do it. This is what Vimalakirti said to Shibuti. This is true friendliness, equality, and true way to see the emptiness, Vasunyataa. So if the person who see, who practice and study the truth of sinyata and try to escape from the world and practice only within the monastery or in the mountains, separate from the people in samsara, is not the real way to really see

[33:57]

and live based on sunyata. So that means samsara in which we are transmigrating and in the early Buddhism it said the goal of Buddhist practice is leaving samsara and entering nirvana. I think this is the world of good and bad, or evil. And because we do things good or bad, we go up to the heaven or go down to the hell. And there are many different conditions within this samsara. But the goal of Buddhist practice is to get out of this endless transmigration and enter nirvana.

[35:02]

And this nirvana is without discrimination or beyond good and bad. But basically, what Vimalakirti is saying, this is a kind of a Mahayana position, is this separation is ultimate discrimination. If we discriminate samsara and nirvana and this is bad and this is good, so I want to go this way, this side, then this is alternate discrimination. So we should be really free from this discrimination between samsara and nirvana. So we should not try to escape from samsara. That is mahayana or bodhisattva way. So we should somehow integrate samsara and nirvana or good and bad and going beyond good and bad.

[36:17]

That is what basically Vimalakirti is saying to both Mahakasyapa and Suddhuti. And that is the sentence Dogen quote in Fushikohanpo. So Dogen's point in Fushikohanpo regarding receiving food is we should receive the food as Vimalakirti said to Suddhoti, as the dharma or reality of all beings as it is. So, that is the sentence during quote. But the next sentence, just let Dharma be the same as food, and let food be the same as Dharma, I think Dogen kind of twisted the meaning in Vimalakirti's sutra.

[37:31]

In the Vimalakirti's sutra, Vimalakirti asked Shibuti and Mahakasyapa, don't discriminate from the plain food from poor people and the excellent food from rich people. So whether poor or coarse food or rich, excellent, fancy food should be received with equal attitude, equal gratitude. But Dogen kind of twisted what he said. In the second sentence he said, we should let the Dharma be the same as food, and food same as Dharma. So he is saying food and Dharma should be the same. It's not a matter of a quality of food. So basically, whatever food we receive is Dharma, that is the beings and the truth or reality, and also what Buddha taught, Buddha's teaching.

[38:47]

So we receive any food as Buddha's teaching. For this reason, if dharmas are the dharma nature, if dharmas, each being, is dharma nature, food is also a dharma nature. Dharma nature is the same as Buddha nature. And then, if dharma is suchness, then food also is satness. Satness is reality itself. So food is reality itself. So we should receive food as the reality itself. If the Dharma is single mind, single mind is one mind, that is Buddha mind. If Dharma is Buddha mind,

[39:48]

food is also Buddha's mind. So we receive food as a Buddha's mind, or we can say Buddha's life. If the Dharma is body, body is awakening, so if the Dharma is awakening, then food is also awakening. They are named the same, and their significance is the same. So it is said that they are the same. That means food and dharma are the same. That is thought. As Sutra says, named the same and significance the same. Each and everyone is the same, consistent with nothing extra.

[40:51]

And Mazu or Basu, the famous Chinese Zen master says, if the Dharma realm is established, everything is entirely the Dharma realm. If suchness is established, I'm going to talk about suchness later, is established, everything is entirely suchness. So nothing is, there's nothing that is not suchness. That is what he's saying, good is suchness and bad is also suchness. Good and bad are equal, inequality. so there's no exception. If the principle is established, principle is ri, or ultimate truth. Everything is entirely the principle. And if phenomena, phenomena is G, the concrete particular things.

[41:56]

If phenomena is established, all dharmas are entirely phenomena, entirely concrete things that we see and that we hear, that we eat. Each and everything is phenomena and also principle or D or suchness. So what Madhu and Dogen want to say is Dharma is not just a teaching as a concept, but each and every concrete thing we live together, we work together, we receive, we eat or hear or see and do something. are the dharmas, not only being but as a reality itself. And also that is what Buddha taught. So we should venerate, respect each and everything we encounter

[43:06]

Therefore, this same is not the sameness of parity or equality that is a matter of comparison. These two are the same or equal or parity. means this and this are different, but as a value or a meaning, these are equal. But when Dogen uses this word to, he doesn't mean that parity or equality. That's why we translate this to as sameness. Another possible translation might be identity. So not the sameness of parity or equality, but the sameness of awakening to the true sameness. This is translation of Anuttara Samyaksambodhi.

[44:17]

A means not, and notara means cannot go beyond, cannot be above this thing. So usually this is translated as unsurpassed. And this san means true. And Myak means restore, equality. And body is awakening. So Chinese translation of Anuttara Samyaksam body is Mujo Shou tō shōgaku mō is no and jō is above so nothing above this that is a highest or unsurpassed or unsurpassable or supreme highest

[46:20]

And show means true. Show in the name of my name. True. And toe is the same as this toe. Equality. That means Buddha's awakening is the way to see things equally without any discrimination. You know, the Buddha's wisdom is called Great Perfect Mirror Wisdom. That is, the mirror reflects everything as it is without any distortion. And another name is Byodoshochi. Another name of Buddha's wisdom is Byodoshochi. Wisdom which sees the nature of equality. And also, one of the translations of Sanskrit or Samadhi is toji.

[47:37]

To, send to. And ji means to hold or maintain. That means to hold or maintain everything with equality. That means without any discrimination, accept everything as they are. That is true awakening of Buddha. So Dogen said this toe, this toe, is not equality, but this toe is the toe within another Samyakshan body. So Dogen Zenji used this expression in Showa Akumakusa as when the beings are in equality,

[48:48]

evil is inequality. When the beings are in equality, good is inequality. This means when he discuss about good and bad and not doing of evil and doing of good, she is seeing good and evil from this point of view, from Buddha's point of view, or Buddha's insight or awakening or wisdom. Otherwise, if we see From human point of view, good and bad cannot be equal. It should be discriminated, it should be distinguished. And we should not do evil and we should do good. But from the side of Buddha's wisdom, good and evil are both equal.

[49:50]

That is the Dogen's point of view when he discussed good and bad or good and evil. And that is that also the Mahayana point of view, seen as demarcality, we should see discrimination and non-discrimination or good and bad and beyond good and bad equally. So it's very kind of complicated. That means we should see, you know, good and bad, of course. And also we should see going beyond good and bad at the same time. And what Dogen discusses in this writing is that kind of relationship or connection within our personal life of these two sides as one thing.

[50:54]

And the next Dogen Zenji in Fushiku Hanpo discussed about another example of usage of this To. That is, awakening to the true sameness is the ultimate identity of all the suchness from beginning to end. This awakening to the true sameness is anuttara-sameksambodhi. And the next expression, ultimate identity of all the suchnesses from beginning to end, is an expression from the Lotus Sutra. As I often talk about this expression, because this is really important to understand Dogen Zen's teaching.

[52:29]

So I almost Every time when I talk about any chapter of Shōbō Genzo, I talk about Shōho Jisō. And I did, when I discussed about Uji in Minneapolis, so you might remember. But here I also... talk about Soho many times, so I think you already remember, but let me repeat, because this is very important to understand Dogen. And also, this is most important expression in the Lotus Sutra and because the teachings of Tendai school is based on the Lotus Sutra.

[53:31]

And Dogen Zenji was first ordained as a Tendai monk, and the basic teaching he studied before he started to Zen was the Tendai teaching. So for Dogen Zenji, this Shoho-ji-so is a really fundamental teaching. to understand the Dharma. And the expression he used here, ultimate identity of all the suchness from beginning to end, is a translation of Honmasuku-kyo Togo. this toe is the same toe or sameness.

[54:50]

And this is a case of ten suchnesses in the Lotus Sutra. In the Lotus Sutra, to not describe, but point the reality of all beings, this shoho jiso is true form of all dharmas, or all beings. When I say reality of all beings, it refers to shoho jiso. And when Uchamaro uses the expression reality of our life, It also means Shoho Jiso. In the second chapter of the Lotus Sutra, it says, Enough Shariputra.

[55:57]

So Buddha is talking to Shariputra. There is no need to say any more. Wherefore, because the law or Dharma, in this case, this Dharma is capital D Dharma, the truth. Because the Dharma which the Buddha has perfected. or penetrated is the chief unprecedented law or dharma and difficult to understand. Only a Buddha, together with a Buddha, can fathom the reality of all existence. This reality of all existence is a translation of the true form of all dharmas or all beings. This is to say, all existence or all beings has such a form,

[57:04]

There are ten certainties. And this one is the last one, the tenth one. The first one is form. Let me write the Chinese character first. So. So. Tai, I'm sorry, Tai, Riki, Sa, In, En, Ka, and Ho. So is our form. So is nature. And tai is body, or another translation, substance.

[58:12]

And riki is energy. And sa is function. and in is cause and in is conditions and ka is effect or result and ho is in this translation the common Another translation is retribution. This is what the Lotus Sutra says about the reality of all beings.

[59:22]

My understanding is the first five is the uniqueness of each and every being. Each and every being has its own unique form, unique nature, and body or substance, and energy, and function. So each and every beings are different or unique. And yet, you know, each and everything has its own cause. We are the result of some cause. And our conditions, we cannot live without our relationship with others. And our thought we do has its own result or effect.

[60:30]

And as a result, we receive, become something. The example often used is a seed of a plant. Each and every plant has its own form and nature and substance or body and energy and function. And seed is a result of the function or life activity of the previous generation.

[61:32]

And fennel seed is thrown on the ground if there is certain conditions, like certain humidity and light, temperature and nutrition. All those conditions are there, the seed can grow. and keep growing seed, the plant will grow. It has branches and leaves and flowers, bloom flowers, and bear fruit. And within the fruit, there's a seed for the next generation. That is how, you know, life continues. And so to produce the seed for the next generation, that is a result of this entire process of growing.

[62:41]

There must be some support from all beings. not only the factor that actively help the seeds to grow like water or sunlight or some temperature or nutrition, but the fact that doesn't happen. Like even when a seed was planted, if a bird came to pick up and ate the seed, the seed could not grow. So the fact that no bird came to eat the seed is also a condition that helps a seed to grow. And there was not a fire at that time.

[63:45]

It was also the factor which helps or allows acids to grow, to sprout. So the fire did not happen. also one of the conditions seed could grow. So this means really everything in this entire universe is a condition even a little tiny seed to sprout and grow. So actually this condition means not only certain conditions that actively help a seed to grow, but all things happening in this entire universe support a seed to grow. Without this support from the entire universe, even a tiny seed cannot grow.

[64:47]

So this N is our condition, is the relationship with other things within the entire universe. So without this connection and support from the entire universe, this seed cannot grow. And of course, when Dalota Sutra discusses about this reality of all beings in terms of ten suchness. That Sutra, of course, is discussing about our practice as a Buddha's student. So the cause or seed of our practice is our bodhicitta. Somehow we allow aspiration to study Dharma and practice Buddha's teaching.

[65:53]

And in order to practice we need conditions, you know, teaching from certain teachers, or teaching from books, or the people who support our practice, or even people who don't like our practice. can be part of the support of our practice. Because of those people, you know, we understand further meaning of this activity, otherwise we don't think. So, because of the support of each and everything from the entire universe, we can continue to practice. And the result is, in our case, understanding some Dharma, and we can carry out the Dharma practice, and we become mature.

[67:05]

And we may experience within our practice that this teaching, Buddha's teaching or Dharma is really true. That is a kind of awakening. So awakening is the result or effect of our practice. And in the case of Buddha, he became a Buddha through his awakening. Gautama Siddhartha became Shakyamuni Buddha. This is a kind of a recompense. And when he became a Buddha, that was not the end of the story. When he became a Buddha, he had to teach not had to, but he made decision to teach. That is something like a fen plant bloom flower.

[68:10]

Somehow, you know, bees or butterflies visited and flowers can offer nectar. and those insects can help that plant to spread the pollen. So somehow this car result has something to do with other beings. So when we start to grow, all beings help and support, but when we mature we can offer something to other beings. So when we are really mature in our study and practice, we can offer something to other beings and support other people's practice.

[69:12]

So within the relationship with all beings in this entire Dharma world, we can allow body-mind and continue to practice and awakening and or verification in Dogen's word. And after that we may become Buddha or we may become teacher. That doesn't mean that's the end of the story, but that is another stage of practice. yin and ka is the relationship with each and every being and within time.

[70:16]

last generation create or produce a seed for this generation, and this generation produce another seed for next generation. This is a relationship as a cause and result within time. And in and whole is a relationship within space. So both within time and space, each and everything has connected with each and everything within this entire time and space. That is a basic kind of, how can I say, image of each and every being that is living, not really existing, living within time and space, within the relationship with all other beings at present moment and entire past and entire future.

[71:30]

As a Buddha's wisdom or insight, this entire time and space is one thing. As Dogen said in Shodogen's Uziwa, Being-Time, being and time is one and same thing. And each time, each time includes entire time of past and future. and each being includes all beings within entire space. So we are one with entire time and with entire space. That is the basic, what is the word, not the image, but what's the word? our image, idea of how we are, what we are. We exist or we live only within time and space.

[72:44]

And even though each one of us, each being is, you know, impermanent, and weak and deluded, and yet we are connected with entire time and entire space. In that sense, this entire space is myself. This is me. And yet there are no such things called me, because this is just a myriad of dharmas. That is what Togen said in Genjo Koan, you know, in each and every drop of water. You know, that boundless moonlight means bound in this entire time and space is reflected on each and every beings. So each and every being, even that is as small as a drop of dew, still reflects entire time and space.

[73:53]

So this entire time and space can be part of the drop of dew. And yet there's no such things called a drop of dew because drop of dew is simply a part of this entire space and time. So from one side there's no such things called self or me or each and every beings. All completely empty. There's no such individual beings or entity. This is entire oneness. no separation in terms of time or space. It's one space and one time. And yet, in terms of each and every being, we are all unique. We are as tiny as a drop of dew, but each drop of dew has a unique form, nature, body, and energy and function.

[75:04]

So it's not alternative. I'm not you, you are not me. I'm a unique person and you are a unique person. And yet I'm entirely one with this entire space and time and space and you are also. So you are the center of the world and I'm the center of the world. And this world is you or us. And yet there's no such things called you or I. You know, that is this, I don't know, image or idea of our life, our existence, what is our life. What do you call it? I don't know. Essence? Concept? I don't think it's a concept.

[76:10]

I don't think it's an idea. I don't know. Anyway, this is Dogen's point of view when he discussed good and bad, and when he discussed time and being, and when he discussed our practice, our life and death. So unless we really understand this kind of structure of beings, structure of our life, that is what he says. He used the word, you know, as I said yesterday, realisation at this place, realisation at this place, actual reality of our actual life. is this connection with everything within time and space.

[77:14]

And yet there's no such thing called I. I'm from one side, and from another side, this entire time and space is me. So we should see the reality from both sides. There's no such thing called shohaku, that this entire world is shohaku's world. Does that make sense? I don't think so. I think that is why he said, this is wondrous. That makes sense. That is what he is saying in the next sentence. Yes? Could you clarify for me what is night and what is day? Nine is recompensation or retribution of all these activities.

[78:17]

And, oh, I didn't talk about tenth. Tenth is, honi is beginning, and mat is the end. That means from one to nine, kukyo is ultimately are ultimately To, equal or same or identical. That means these are not nine independent items, but this is just one reality, nine aspects of one reality. That is what this Honma Tsukkyo To means. And in Shukohanpo, Dogen Zenji said, this toh, or equality of food and Dharma, is not equality or parity, but this toh, the sameness.

[79:28]

So he, well, what time? When the beings are in equality, evil is in equality. When the beings are in equality, good is in equality. I don't know how to translate. It's not in quality. But this is Tō in this Honmatsuku Kyoto as this one wholeness of all beings throughout time and space.

[80:28]

And this is also sent within anuttarasamyaksambodhi, that is awakening or wisdom to see this entire reality as one and same reality, one and same seamless reality. Equanimity is better than equality. Emotionally calm. Emotionally calm. Yeah, equal is balanced. It means there are two things and they are well balanced. So it's really difficult to express this kind of, you know, oneness, even though there are so numberless beings.

[81:39]

to see those numberless beings as one and same being. I'm wondering, I'm thinking harmony, and I'm thinking, when it says when the beings are in this thing, you know, this relationship, but these beings are always in this relationship. So what is the meaning of when they're in this? That means we see from that perspective, not from human perspective. As he said, you know, this reality of all beings is only Buddha together with Buddha can penetrate this reality. That means we human beings as individuals are part of this reality. We cannot see this entirety because we are always inside of this reality. That is the fact Dogen said, you know, we are a person in the mountain. So we cannot see the true face of mountains. So when we see, we actually see and think.

[82:50]

We are seeing this reality from inside. and think as, you know, this time and space as the object of my mind. That's how we kind of see things distortedly, with distortion. So we cannot see other individual beings, we cannot see this entire reality of oneness So that's why Lotus Sutra says this can be seen or penetrated only by Buddhas together with Buddhas. So according to Dogen, if we think this is true, and I agree with this idea, then we don't see it. That is only the idea, and I understand that idea. That is not how we can really see this reality.

[83:55]

So we cannot see this reality as an object, as an objective tool. But the only thing we can do is be part of it. Of course we are always part of it, but actively become part of it, become one with it, by letting go of our thought, our personal view. This is the meaning of Zazen practice in Dogen. By letting go of our thought, By letting go of our personal view from certain position, certain condition, we really become one with this entire time and space. That's why he said Zazen is Buddha's practice. It's not a matter of this deluded person, individual person can see this entire reality as object.

[85:01]

But when we let go, of our personal view. We are really inside of this reality. That is what Dogen said. The person in the mountain should be the person who loves the mountain. And we are coming and going within the mountain. But this mountain is not the self. So there's no such separation between self and the object or the mountain. So, Showa Kumakusa here also used the same expression about the person in the mountain. And he said, person sees the person. And the mountain see the mountain. It's not a matter of person see the mountain. And it's not possible to see the true face of mountain as a person because the person is walking and coming and going within the mountain.

[86:03]

Depending upon the position of the person, the mountain looks different. And we don't really see the true face of Mount Lu. And yet, you know, the person walking within the mountain and the mountain is one and the same thing. And how we can live and work together with other beings within the mountain as to express this ultimate oneness is our practice. And our zazen is the most straightforward way to really become one with this reality by doing nothing, nothing from our karmic consciousness. And this doing nothing is the meaning Dogen used this word makusa.

[87:06]

Does it make sense? So, Vakasala is like, it's about doing. And so that, it's not like salacuration is when he says, he just wants to stop doing the sal. Yeah. With the sal. In that case, that's therapy, this entire time on space. Which is also the dharma, doing the dharma. Right, right. And you can experience that with our salas too. Yes. Salas, salas, salas. That's why Dogen Renji used the word genjo, or manifestation, instead of kensho, seeing the nature. We cannot see the nature, but we can manifest the nature. So our practice, our zazen practice is not a way to make us wise and attain kind of a truth to see this reality. But zazen is a practice we put our entire body and mind on the ground of this real reality.

[88:20]

That's it. And within that sitting, there's no good, no bad. We are directly within the mountain. But when we stand up from the Zen and get out of Zen door, we have to think and use our judgment. And in order to do so, we need good and bad. Otherwise, we cannot do anything. So I think that is the point of Vimalakirti. you know within our life when we sit in the window we are completely let go of our you know judgment or discrimination of good and bad so we are completely one with this entire reality But when we work outside of Zen-do, then we have to use our mind to make judgment or decision.

[89:26]

Otherwise we can't do anything. So how we can use our thinking and discrimination or distinction based on this awakening Is the practice in our daily lives? How can we use our discrimination to express the reality beyond discrimination? How can we do practice good and avoid evil based on the awakening of the reality that is beyond good and bad? Is our practice in our daily lives? That is my understanding of, how can I say, kind of an entire structure of Dogen's teaching. Any questions? I'm thinking of the Buddha together with Abhida.

[90:32]

In this tradition, we sit together, we don't sit along so much. Basically, that was one where I definitely believe the fact that Well, so Buddha is also within our relationship. So Buddha transmit this reality from Buddha. So Buddha cannot be alone. And when he used the expression billions of Buddhas, or all Buddhas, Those Buddhas are not really persons, individual beings. But as Dogen wrote in Gyōbutsu Iiji, Shōbōgenzo Gyōbutsu Iiji, our practice is Buddha.

[91:33]

We cannot be, we are not Buddha. We as an individual is not Buddha. We are, you know, deluded human beings. But when we practice wholeheartedly showing Buddha Nodra in our body, speech and mind, in the Zendo or outside of Zendo, our practice is Buddha. That is what gyō butsu means. Gyō is practice, butsu is Buddha, and ii-ji is conduct or decorum. And usually this expression, gyō butsu ii-ji, it read as a practice, the Buddha's decorum, or carry out Buddha's conduct. that Dogen Zenji read this gyobutsu-igi as a decorum of gyobutsu. So gyobutsu is one word, noun, or name of a Buddha.

[92:38]

That means our practice is Buddha. So our practice is the conduct of the Buddha whose name is gyobutsu, or practice. So Buddha is not a person or being or existence, but it's something happening. I think that is what Dogen meant. I hope it makes sense. That doesn't make sense to me.

[93:29]

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