Good morning, everyone. I start to talk on paragraph 5 of Shōhō Jissō in page 2 of this handout. Let me read a few paragraphs. Paragraph 5. Therefore, all beings are themselves all beings. Such a form, such a nature. True reality is truly true reality. That is such a form and such a nature. Appearing in this world as only a Buddha, and as together with a Buddha, is the expounding, practicing and verifying of the true reality of all beings.

[01:12]

Such expounding is being able to completely penetrate. Although it is complete penetration, it is being able to. Because it is not the beginning, the middle, or the end. It is such a form and such a nature. For this reason, we say that the beginning, the middle, and the end are all good. Being able to completely penetrate is the true reality of all beings. The true reality of all beings is such a form. Such a form is being able to completely penetrate such a nature. Such a nature is being able to completely penetrate such a body.

[02:18]

Such a body is being able to completely penetrate such energy. Such energy is being able to completely penetrate such a function. Such a function is being able to completely penetrate such a cause. Such a cause is being able to completely penetrate such a condition. Such a condition is being able to completely penetrate such a result. Such a result is being able to completely penetrate such recompense. Such recompense is being able to completely penetrate ultimate identity of the beginning to the end. The utterance of ultimate identity of the beginning to the end is such

[03:22]

that is truly manifesting itself. Because of this, the result of result-result is not the result of cause and result. Therefore, the result of cause and result is the result of result-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, nature, body, and energy. Therefore, the form, nature, body, energy, and so on, are all true reality.

[04:25]

When these form, nature, body, and energy, and so on, are entrusted to the result, recompense, cause and condition, and so on, that obstruct 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, but do not obstruct them, there is utterance of 100% completed. I hope it makes sense to you. Sensei, I had a question just about the numbers, like on page 4, the number 8 in parenthesis is number 4, measurement of all beings.

[05:35]

So are those chapter titles, what are the, like that's paragraph 8, or These are the numbers of the paragraphs. Yeah. Yeah, from the beginning. What are the other numbers? This is the number of the sections tentatively I made. There are no such things in the original Dogen. No, that's me. I'm sorry. Okay. This is Dogen's writing. And... I suffer. First I have to understand, then I have to explain. OK, I start paragraph 5.

[06:43]

Therefore, all beings are themselves all beings. That is such a form, such a nature. And true reality is truly true reality. That is such a form and such a nature. Of course, these two means the true reality and all beings. and true reality. All beings are each and every concrete beings, each one of us. And true reality is the reality of all of us. So true reality is kind of abstract. So this, not exactly, but this is like a phenomena

[07:48]

something common with all beings. That reality that allows all beings to be all beings is true reality. That is a kind of a common understanding or common usage of shoho or all beings and true reality. In the case of human beings, this is like this person and Buddha nature. We are, according to Dogen, all beings are Buddha nature. Our entire beings are Buddha nature. And yet, we are also very deluded beings, and we do so many things against Buddha nature. then what this entire being of Buddha nature means. So, the concrete phenomenal beings and truth or reality, what is the relationship between these two is, I think, the point of Dogen.

[09:03]

And here he is saying these two are completely the same thing. There is no such abstract true reality beside all beings, each and every concrete thing. So, such a form, such a nature are the first two of the ten suchnesses. But all are all beings. All ten suchnesses are also true reality. And appearing in this world as only a Buddha and as together with Buddha. This only a Buddha and together with Buddha is yuibutsu. Of course, this came from the sentence in the Lotus Sutra, only a Buddha together with Buddha can penetrate the true reality of all beings.

[10:23]

So, these are, you know, the subject of penetration, penetrating to reality. But here, Dogen Zenji used this yui-butsu and yo-butsu, the only Buddha, and together with the Buddha, as a Buddha's name. Only Buddha is the name of one Buddha. And together with Buddha is the name of another Buddha. Dogen Zenji used to make this kind of twist. sometimes. For example, in Shobo Genzo, Gyo-Butsu-Igi. Gyo is practice, and Butsu is of course Buddha, and Igi is dignified conduct.

[11:37]

or the Koran. And a common way of reading this is practicing Buddha's dignified conduct. That is, you know, usual way of reading Chinese. Practicing or practice of Buddha's Iihi or dignified conduct. But Dogen Zenji did completely different way. as this Gyo-Butsu is one word, and Ii-Gi is another word, and Gyo-Butsu is a noun, a name of Buddha. One name, one Buddha, whose name is practice. That means each and every practice we do for the sake of Dharma, we are displaying the Buddha mudra. That practice is Buddha, named Gyo-Butsu.

[12:43]

So Gyo is practice is Buddha. And he read this dignified decorum or conduct of this Buddha, named Practice Buddha. That is the way Dogen Zen read this very simple Chinese sentence. So it's completely different. It's not a matter of we, deluded human beings, practice Buddha's practice. But this practice is Buddha. So Buddha, Buddha, practice Buddha's practice. In the same way, he reads this Yuyi-butsu as a name of one Buddha, and Yo-butsu as a name of another Buddha. And it's a kind of have a connotation, yui butsu, only buddha means it's a yui only means independent only one and together means means with others so this is only one buddha that is independent from anything

[14:04]

But also, Buddha is always together with all beings. So, Yoibutsu and Yobutsu has many connotations, deep connotations. Please. Pardon? Easy. Okay. E is dignified. G is form. So, he is talking about each and every beings. All beings. And all beings appear as only Buddha. And together with Buddha.

[15:07]

Yui-butsu and Yo-butsu. And this appearing Appearance, appearing in the world, is the same expression used in the Lotus Sutra. Each and all Buddhas appear in the world to show the true reality of all beings, to living beings, and enable them to enter them. So each and every being appears in this world. each one of us and each one of everything, as only Buddha and together with Buddha. And those appearances, coming and going, you know, the reality of impermanence and egolessness, changing, moving, and arising and perishing, this reality of impermanence and egolessness, or shunyata,

[16:11]

are only Buddha and together with Buddha. They are all revealing the reality of all beings. You know, the color of the leaves on the trees, that is, you know, changing, or the clouds in the sky, or those flowers on the table, are all Buddha, appearing stay for a while and disappearing. And appearing for the one great cause. Yes, to show the true reality of all beings. And it's really showing the reality of all beings. That is impermanence and egolessness and interdependent origination. So each and every being are themselves Buddha, named only Buddha and together with Buddha. And those arising, staying for a while, changing the shape and disappearing is, he said, is the expounding, practicing and verifying of the true reality of all beings.

[17:31]

So here Buddha does not mean the special group of people who attained so-called enlightenment. and come to this world to teach others, to teach all beings. But everything, all beings, appear in this world to show and reveal and teach us the true reality of all beings. Please. You said there are clouds coming and going on, Buddha? The clouds coming into the sky? Yes, everything. All beings are Buddha. Yes. I think what he is saying is there is no such distinction, duality between phenomena and numena. phenomena and noumenon.

[18:40]

There is no true reality beyond or beside or outside of all beings. That is basically what he is saying. Okay? So all things are actually, you know, practicing and expounding the dharma, because dharma is the way all dharmas are. So all dharmas are expounding how they are. That is the reality of all beings. There is nothing beyond this phenomenal world. There is some truth or reality behind or beyond this phenomenal world in which we are living. All beings within this phenomenal world are only Buddha, together with Buddha. So each and everything is expanding Dharma, and practicing Dharma, and verifying Dharma.

[19:58]

And that is true reality of all beings. Please. Is there anything that's not Buddha? He said, no. Maybe only me. Because I don't really understand it. I don't really understand it. And he said, such expounding is being able to completely penetrate. That means each and everything is a complete manifestation of the reality of all beings. And yet it should be able to completely penetrate. That means we have to practice, study and practice to penetrate it. Even though we are in the midst of the reality of all beings, we have to study it.

[21:00]

We have to inquire it. We have to learn how to live according to that reality of all beings. And we have to train ourselves to live in that way. So, you know, if we simply hear that everything is true reality and all is Buddha, then this is Dogen's first question, then why we have to practice? Why we have to make effort? Why do we have to go through such a difficult practice, training? You know, all Buddhas and ancestors went through such a difficult training and practice and attained the way. How, if everything is already Buddha and everything is revealing the truth, why do I have to practice? Why do I have to study? Whatever I do, whatever I want, whatever I think is reality because everything is Buddha.

[22:03]

That is Dogen's question. And I think what he's writing here is his answer to his question. The question he had when he was a teenager. That is, you know, each and everything is expanding, practicing, and verifying that reality. We also have to study practice and verify this reality. That is our practice. So because we are living in this phenomenal world in which everything is revealing through reality, we have to study, we have to practice, we have to make effort to live not being blind to that reality. Because we are Although we are living within the world of reality, we almost always lose sight of that.

[23:11]

And we think, I am the center of the world. I am most important. Everything else exists to be used for this person's satisfaction. That is really basic delusion. So, our practice is kind of a turn over the upside-down way of doing things. Please. I think you just answered my question, but I was going to ask what is the relationship between reality, as Dogen is talking about it, and truth. Because I think it's very easy to get confused about what is the truth, especially since our thoughts are almost, at least my thoughts, are almost completely, totally, I think Buddha awakened to the reality of all beings or true Dharma and that is truth.

[24:13]

But because we are deluded and we cannot see that truth or reality, even though we are living in the midst of that reality, that reality is something we have to inquire, we have to search, How can I say? Find. And then we are in the process of looking for that reality. I think that reality is like a truth which we don't know yet. So even though we are living in the midst of that truth, we don't know the truth. So we have to search the truth. That is a strange thing. What we are doing, please. The thoughts coming and going is Buddha, right? Out of Buddha, yes, yes. Deluded Buddha. The thought itself, coming and going, which is what the mind does, is thinking, is Buddha?

[25:22]

I think so. It's impermanent. And it's not substantial. No, it's like bubbles coming and going. So that is Buddha. Should I learn how to appreciate that process or just let it go? Well, I think our sitting is a way we appreciate those thoughts coming up and going away. We don't fight against them. We don't try to eliminate them. But we grasp them as most important thoughts My thought, and I try to take action based on those thoughts, those thoughts really become delusion. And we really lose sight of the reality. But, you know, when those thoughts are coming and going, it's just coming and going. There's no root. And that doesn't deceive us.

[26:23]

We are not deceived by delusive thoughts. But in our daily lives, we are often deceived by our thoughts. So we have to be careful. Here we are. So, although it is a complete penetration, it's already a completely penetrated reality, still we have to, and we are able to, you know, search, look for, and find and learn and try to live based on this true reality. And because it is not the beginning, the middle or the end, it is such a form and such a nature,

[27:25]

For this reason, we say that the beginning, the middle, and the end are all good. Here, Dogen started to talk about the reality of all beings within time. Beginning, middle, and end means past, present, and future. And we usually think the time flows from the past to the future through a present moment. Past, present, and future. And as I said yesterday, when I talked about ten suchness, you know, for example, a seed was sown and if we have sufficient support from all other beings, then this seed sprouts and starts to grow little by little.

[28:52]

And finally, become a tree which has flowers and fruits. So in this case, this seed is a result of previous life. And it grows, and when there are fruits, within the fruit there is a seed, and that creates the life for the future. So we are each and everything is existing within this process of cause and result and the conditions that means relation with all other things within space. So we are living within the relationship or network of interdependent origination within space and time.

[29:59]

And each and every one of us is connected with all things in the past and all things in the future. That is why when we do service after the chanting, After that dedication, we chant all Buddha's space and time. Ten directions and three times. Ten directions means this ten direction space. And three times means this three times. So, we chant Ji-Ho-San-Shi, Shi-Fu-Shi, Son-Bu-San, Mo-Ko-San, Mo-Ko-Ho-Ja-Ho-Ro-Mi to appreciate this connection, this network, within time and space. We are each and everything, or we are really connected with all beings within ten directions, and all Buddhas and Bodhisattvas within time, past, present, and future.

[31:13]

You know, this is kind of our common understanding of our time and space. But Dogenzenji presents another view. Not a view, but that is a view, I think. That is, we are in the process or within the flow or stream of time and We are the result of something, and we are the cause of something in the future. But, he said, each moment is completely independent. It has nothing to do with past and future. Actually, the reality is only this present moment. The past has already gone, so it's not there.

[32:16]

And the future has not yet come. So it's not reality. Reality is only this moment. And this moment has no length. If there's even the slightest length, we can still cut into two. And this side is past, that side is future. So the present moment has no length. So present moment is only a kind of a border between beginningless past and endless future. So, and past is gone and present has not yet come, I mean future has not yet come and present moment is zero. That means time disappears. There is no such thing called time.

[33:20]

This is another view of seeing the time. Please. The present moment is... Zero. No length. And yet this zero, no length, Entire past is reflected or included. And entire future is also reflected and included. That is Dogen's view about being and time. If you are interested in this idea, I recommend you to read Sho Bogen's Uji. Who is being? G is time. And in that chapter of Shobo Gendo he said, being and time is completely one thing.

[34:29]

Being is time and time is being. But usually we think being is kind of traveling within time. So time is like a river. and we are like a boat. But Dogen said that is not real reality. The real reality of being is time and time is being. Time is only the way we try to understand the change within impermanence. In order to understand the change of things, You know, we kind of assume this flow of time. So time is production of our thinking. There is no real being. Time is not a real being. Time is a way of thinking. Well, what am I talking?

[35:33]

Beginning, middle, and end. When we view the reality of time and space in that way, you know, each moment is a completely independent moment. So, this is what Dogen says in the Genjo Kohan, using the analogy of firewood and ash. Of course, you know, firewood... When firewood is burned, it becomes ash. But when firewood... At this moment, firewood is just firewood. Firewood stayed in the, he said, in the Dharma position of firewood. And, you know, there is a before, and there is after. Before was, you know, When firewood, before firewood became firewood, it was like a tree.

[36:44]

When tree was cut and split and dried, the tree became firewood. And when firewood was burned, it became ash. But at this moment, when the firewood is staying in the Dharma position of firewood, There's no live tree already. It's already gone. And ash has not yet come. So only firewood is there. And within this reality of firewood, all the past is included, and all the future, including ash, is included. So each moment is a completely independent moment. When it is ash, you know, there is a before as a firewood, and ash goes back to the soil and becomes part of another tree.

[37:53]

So this is a process of transformation. But in each moment, ash is completely ash. And firewood is completely firewood. And tree is completely tree. And seed is completely seed. Nothing else. But in our thinking, we think, you know, this is cause, this is result. And this is cause, and this is result. But as a thinking, this is, you know, correct. But as a reality, reality is only this moment, this present moment. So there are two ways of viewing things. Please. So liberation could be attained in this moment? Liberation? Liberation could be attained in this moment?

[38:58]

I think so. I mean, within this moment. you know, we are free from this causality. When we really, you know, attentive at this moment, and just do whatever I do, for example, now I'm talking about this strange writing, this is my karma, you know, because I have been studying Dogen, and somehow My teacher asked me to come to the United States and teach, talk about Dogen in English. So I'm doing my best. So this is a part of the cause and result. Because I became my teacher's disciple, and my teacher asked me to come, and I came to the United States. And as part of my practice, study, and mission,

[40:04]

I'm now talking about Dogen's idea of time and being, and this action at this moment causes something else in the future. But now I am just talking. I have nothing to do with what my teacher asked to me. It's gone, already gone. And what may happen tomorrow, has not yet come. So what I'm doing is just what I'm doing at this moment. And within this, you know, talking, now I'm doing, you know, those entire past which has already gone is here. As a part of my life at this moment. So within firewood, The entire history of those seeds and trees are there.

[41:08]

And also the future as to be ash and part of the next tree is already there. Please. Is there intention in that? Intention? Of course. Without intention, I cannot be here. I cannot escape. I mean, I don't want to escape. Because of my intention or my willpower, I came down to talk about this strange idea. But my intention is a very tiny part of it. You know, I'm in the kind of a part of a wave of Buddhism that came from East to the West. And I'm part of this you know, boundless movement. And my intention, if I wish to get up at 4.30 and come down to the zendo, or come down to this hall to talk, or not.

[42:15]

Of course, without my intention, I can't do this. But this is a very tiny part of it. Does it make sense? Please? So, when there's a cause and effect, is he saying that there's a subject and an object? But he's saying subject and object. For example, the person who is cooking is making fire and burning the firewood. So there's a subject who is making fire, and the firewood is burned. So subject, object. But this subject and object is also working together as a zenki. That is Zenki, whole works, or entire function. So it's there, and yet it's not there. But focusing on this one moment in time, is that a way to break the subject and objects?

[43:20]

I think so. But still, subject and object working together. So subject and object working together is the same as there being no subject and no object? Yes. You know, I'm talking because you are here. I'm a speaker, you are a listener. So I'm doing something and you are doing something. If no one is here, I don't talk. I can talk because you are listening. If there's no listener, there's no speaker. So speakers, someone speaking and someone listening, create this situation, this work, working together. That is Dogen's view. What am I talking? Oh, please. I think you answered this earlier, but I'll check. For this reason we say that the beginning, the middle, and the end are all good. Why are they good?

[44:21]

What does that mean, good? Glad that they're good. This expression, beginning, middle, and the end are all good, is an expression used in some, I think, Lotus Sutra. This is about the process of bodhisattva practice. You know, I'm using the analogy of seeds and trees, but in Buddhism, Cause and result is discussed. This is about how a bodhisattva allows bodhicitta or body-mind and practice and study Dharma and becoming a Buddha. This is a process.

[45:22]

So cause is allowing body-mind and we practice And when we see the time as flows, you know, for example, when I was 17, I first read my teacher's book. And I don't know why, but somehow I wanted to be his disciple. So I went to a university to study Buddhism. And I was ordained when I was 22. Since then, You know, I have been practicing Dogen's teaching and my teacher's teaching. And, you know, I'm not sure if I'm getting matured or not, but somehow it seems so. So, in the beginning, no one asked me to teach. But now people ask me to teach, so I try to do my best.

[46:25]

This is a process within the time, cause, and conditions. But the beginning, the middle, and the end is all good. It means from the time we arouse body-mind until we attain Buddhahood. Everything we practice and experience in this process It's not a matter of this is not good in the beginning. We are getting better. And when we become a Buddha, it's finally good. But this is kind of our idea, our kind of goal-oriented idea. Unless we reach the goal, this activity has no meaning. But this... Beginning, middle, and end are all good means this entire process is Buddha's way.

[47:35]

So beginning is good. Of course, we are immature and we make many mistakes. But still, once we enter this way, this process, this path, Buddha's path, that is one part of Buddha's way. we are in the middle, that is also another part of the Buddha way. And even when we reach the Buddhahood, that is simply a process of, you know, part of this path. So that is what this expression, beginning, the middle, and the end, are all good. So this is also... Not if, but when we allow the body-mind and try to practice, and walking toward the Buddhahood together with all beings. Please.

[48:38]

Yes. No, kayak is good even if it's bad. What we think of as bad, that's true too, right? Could you say it again? I think the process or the path of which you're traveling, the path and the process and the intention is good for getting everyone in, even if it turns out poorly, or what we consider bad, or if it's hard and bad, that's a whole different... In other words, the process is what's good, not the pain of it or the bad part of it. Yeah, you know, often we don't walk this path straightforwardly, but we go this way, and this way, we deviate from this, you know, from this path. Same as in our Zazen. We are always deviated from, you know, just sitting. And yet, an important point is to return to this path.

[49:45]

This returning to this path This track is repentance and also... How can I say? Awareness. So, dependence is not just apology. I'm sorry I made such and such mistake. But dependence allows us to return to the path, to the track, right track. So, yeah, we are always making mistakes. We are always, you know, very careless and cause, you know, harms or pain to ourselves and others. But in each time, we need to make repentance and return to the track. Please. So, if you look at time, every moment of being, then is every moment of being good?

[50:52]

And is it good only when we're practicing, or can you apply this, every moment of practice is good? Yes, you know, as a vow, we try to do our best. And yet, as a reality, we always deviate from the path of our vow. So whenever we find we are deviated, we try to return. This awareness of deviation and returning is repentance. We almost, moment by moment, especially in our zazen, we deviate our zazen and return to. That is what we do. Earlier we talked about absolute reality must include the relative. What we're talking about sounds like an example of that, a clear one. When I'm sitting Zazen in zero, in the moment, I'm sleepy, I'm cold, but my intention brings me back.

[52:01]

So that liberation of Zazen includes sleepy, cold, and light, and too many thinking. So, at this moment, when we let go and return to, we are liberated. But next moment, again, we are bounded. So, our practice is really moment by moment. And liberation is also moment by moment. It's not a matter of, now we are completely deluded person, and when we reach the goal, we become completely enlightened Buddha. But in each moment, And Togen said, this is the practice of Buddha, you know, or appearing the Buddha. All beings appear as a Buddha to help us to awake to that reality. Well, to make this point a little more clear,

[53:09]

This means the flow of time and starting point and goal. I'd like to introduce a section of Shobo Genzo Buddha Nature. And I think this is kind of interesting. Here it is. He is discussing about the analogy of seed and flower, seed and tree, and flower and fruit. This is from Shobo Genzo, Buddha Nature, said, There is a certain group that thinks that Buddha Nature is like a seed from a grass or a plant. So he is talking about the same thing. When this seed receives the nourishment of dharma rain, dharma rain is like teaching from books, or teaching from our teachers, or from our dharma friends, or from anything.

[54:27]

When we receive dharma rain, our bodhicitta can sprout and grow. When this seed receives the nourishment of dharma rain, it begins to sprout. Branches and leaves, flowers and fruit appear. And the fruit contains seeds within them. This supposition is bred from illusion in the unenlightened mind. So he is criticizing this idea. To me, it's very interesting. And his point of criticism against this idea is, even if you yourself should hold such notions, you still should penetrate in practice to the truth that seed and flower

[55:38]

and fruit are each individually the unbared Buddha mind itself. So his criticism is, we just think this is a process. Seed grow and bear bloom flowers and bear fruit and next generation of seed. appears. This group of people only think this is a process within the stream of time. But what Phat Dogen wants to say is, each time, each moment, whether it is a time or dharma position of seed, or flower, or fruit, Each moment is Buddha's life.

[56:42]

So what was the word seed, flower, and fruit, or each? What was the word? Individually, the unveiled Buddha mind itself. Unveiled. U-N-V-E-L-E-D. Unveiled Buddha mind. This, I don't like This is a translation, but the original expression, dōgen, uses seki-shin. Seki-shin. Seki literally means red. Red heart or mind. That is, this red is like a baby. Baby. Baby is called Akago in Japanese, red child. Baby's heart is pure and no illusion.

[57:49]

And this section is used as a sincere heart or sincere mind. And this is a translation by Abe Masao and Norman Waddell. But somehow they used this word, unveiled. And I don't know what this means. Buddha mind? Buddha mind, yes. They put Buddha in the bracket. Yeah, it means obstructed, blocked. Not blocked. And Dogen continued. Fruits contain seeds, and while the seeds cannot be seen from Then the seeds, roots, stem, and the rest of the plant emerge, although they are not brought together from elsewhere.

[58:52]

So then they grow all different things and not came from outside. The twigs and branches develop and multiply And the main trunk takes form. This is not a result of something inside of the tree or something outside of the tree. So it's neither something inside nor something from outside. But inside and outside work together, completely together, and allow a tree to bloom, flower, and bear fruit. It's not the tree's personal individual effort. It's a total function. Since it always happens the same way throughout past and present, even were we to accept the views of the unenlightened,

[60:05]

and enlightened me with the idea of growing from seed to tree. The root, stem, branches, twigs, and leaves are each equally the Buddha nature. So, you know, those processes of growing in each The stage is a perfect manifestation of Buddha nature. When I was a teenager, I knew nothing about Zen and Buddhism. I had no understanding, but somehow I wanted to sit. So I sat in that Dazen and almost 40 years later, I think I have a little understanding about what Dazen is. And my Dazen today and my Dazen 40 years ago is the same Dazen.

[61:12]

That is a perfect manifestation of Buddha nature when I was 19. And now, you know, my Dazen is another perfect manifestation of Buddha nature. And the problem is, when I was 19, to sit in this posture means to have pain. And after a few years, since I started to practice sitting, when I was young enough, after a few years of practice, my body adjusted to this posture. So, after that, about almost 30 years, I didn't have pain when I sit. But the last several years, I started to have pain again. So, in a sense, I returned to the beginning. So now I'm a beginner to sit with pain. Anyway, you know, in whatever stage, when I was a teenager or in my 20s, 30s, 40s and 50s, I feel I'm very lucky that I started to practice so young and I could see my entire adult life from the point of Zazen.

[62:29]

So I feel very fortunate. And yet, I cannot say... Of course, I was immature. I was so deluded. I had so many mistaken ideas about Zen and about life, about the world. And I did so many stupid things. But that's the way my Buddha nature manifested itself. And now I don't have the energy to do so many stupid things. So it seems I'm kind of mature, but it's not really mature, but I'm losing energy to be foolish. So I'm not sure it's an improvement or just a change. Maybe it's just a change. And each stage, you know, as far as we are living based on our vow, bodhisattva vow,

[63:35]

and making effort toward that direction, even though we deviate from that direction many times, billions of times. Still, our effort in each moment, in each stage, is a perfect manifestation of Buddha nature. I think this teaching or insight of Dōgen is really helpful, at least to me. You know, for example, as I said, I read my teacher's book when I was 17. I was a high school student. At that time, I had many questions about life. I didn't know how to live. And I was not sure if I wanted to live or not. I couldn't find a way to live. And a friend of mine had the same question about life. And he had his family, someone who went to Antaiji to practice Sawaki Roshi and Uchiyama Roshi.

[64:45]

That was 1965. Uchiyama Roshi published the first book. And my friend stayed at Antaiji during summer vacation for two weeks or so, and Uchiyama Roshi I gave the newly published book to him and my friend allowed me to read the book. That was the first encountering with Uchiyamuro's teaching. Which book was it? The title of the book is Jiko. It's not published, I haven't translated it yet. I really want to translate it when I have time. Within this lifetime. The book really changed or determined my life. Anyway, so that was 1965. And after I read that book, I wanted to go to Antalya to do Sesshin with my friend.

[65:50]

But somehow, because of something, we couldn't go. And I feel lucky I didn't go. Because if I went there to do five-day Sesshin when I was 17, I'm pretty sure I thought, it's not my thing. I wanted to go, but I couldn't. And in December of that year, Sawakiroshi died. So I lost a chance to meet Sawakiroshi because I didn't go in the fall. And in the next year, in February, that friend had a surgery and he died in July. He had cancer. Because he was very young, the cancer grew so quickly. So he died when he was 17. Even though we awake a loud body-mind, we may die any time.

[67:01]

So if our practice is meaningless or valueless until we reach the goal, or until the tree grows into a bloom flower or fruit, then people who died before that, their practice is meaningless. But if, you know, in each moment that is a complete manifestation of Buddha nature, then nothing is meaningless. So I really feel like this teaching of Dogen about Buddha nature is helpful in terms of the reality of impermanence. Here we are.

[68:02]

So we are in the process, within time and space, from seeds to the free matured tree. But in each moment, it is good. Please. What is the function of the instruction? each moment being complete and perfect and instead, how does it function? What I'm sensing is something that is comforting or supportive or gives meaning and allows for compassion in relating to oneself and manifestation. How would you say? Function. Yeah, how is relating to each thing being complete and perfect? Well, you know, as Dogen said, in each and every stage of growth as a practitioner, you know, we are supported by many people and many things.

[69:17]

And, of course, we need our willpower to continue to practice and be attentive and put our entire energy into what we are doing. And yet we are always, you know, making mistakes or sometimes we are sleepy, sometimes we are lazy, sometimes we think there must be something better than what I'm doing. Actually, we are always thinking what I'm doing is the worst thing. But still, you know, in whatever condition, everything is supporting and we support something. So this is not simply this person's individual action to attain so-called enlightenment. But this is the way all things work together. That is what Zenki or total function means.

[70:20]

And because we are supported by all beings, we have to appreciate and we should have gratitude to all beings. Because of this network of interdependent origination we can practice and we can study and we can be ourselves. So, to me that is a function of each moment. Okay? So there are kind of two ways of viewing things. One is viewing things, time as a stream, linear stream, and we are going from starting point to the goal. This is, you know, kind of a common understanding of process of our practice in time and space.

[71:27]

But another way is each moment is complete time and complete manifestation of the true reality of all beings. So these two. And also a circle, right? Because, as you were saying, the seed and the fruit and the seed and the tree and the fruit and the seed and then it's... Yeah, actually that is what Dogen said in Shobo Genzo Gyoji. Our practice is a circle. It's not a straight line, but it's like a circle. Each moment we allow the body-mind, and practice, and awakening, and Hoshin Shugyo Buddha, and Nirvana. But this continues endlessly. Next paragraph, I think, is... I don't think I have to read this again.

[72:39]

In this complete paragraph, he just said, being able to completely penetrate is the true reality of all beings. So being able to completely penetrate is our practice, activity. This practice is itself true reality of all beings. So true reality of all beings is not something fixed, moveless, lifeless. But reality of all beings is a process and activities as a practice. So this activity to trying to penetrate the reality of all beings. And this practice is the reality of all beings. And this true reality of all beings is such a form.

[73:44]

And he continues until from such a form is the first of ten suchnesses, and finally being able to completely penetrate ultimate identity of the beginning to the end. So, what he's saying here is these ten suchness of true reality of all beings is simply one thing. Everything is identical. These ten are not really ten things, but this is one thing. Ten names of one thing. And, let's see... I have 10 more minutes, so I start to talk.

[74:46]

Please. As we're talking, each moment, breaking it down as a way human beings talk about things. I think, you know, I said there are two views of time. One is time as a flow from past, present, through present to the future. And time just this moment. And I think another time, as you said, that is eternity.

[75:48]

That means that time doesn't flow, doesn't move. For example, from the Big Bang, until the end of this time and space. This is one seamless moment. Time doesn't flow. And I think, you know, even though we are living, in a sense, this flow of time, stream of time, and yet this present moment is a kind of a gateway to eternity, the time that doesn't flow. You know, for example, in Bendoha, or that section of Jiju Zammai, he said, when we sit displaying Buddha mudra, even for a moment, for a short time, for a short time means, you know, we sit maybe 15 minutes, 30 minutes,

[76:55]

a period that is a short time. But when we sit in a short time, this sitting in a short time is completely one with the entire past and entire future. And also the entire being, the entire universe. And this entire time and entire universe is, I think, eternity. So, you know, we sit in our busy lives. We cannot sit so much because we have to take care of so many different things. But when, even for a short time, when we sit and when we really are aware and focus on right now, right here, then the This moment and this entire time that doesn't flow, that is eternity, is one thing.

[78:10]

So I think our practice of moment, each moment, is a gateway to eternity, or timeless time, or time that doesn't flow. I think that is the fact. Doge said about our zazen. Does it make sense? It doesn't to me. Yes? So, when we're sitting zazen, maybe it's easy to let deluded thoughts go, because we don't have to do anything, right? We don't have to act, we don't have to make a decision in our daily lives. very hard to let our deluded thoughts go. But isn't that because we have to think, we have to decide what to do, we have to make choices and act. So, how is it possible to live in that timeless time when you're acting, when you have to think?

[79:15]

Good question. And I have no answer. I mean, I think that is a question we have to keep asking to ourselves. There's no fixed answer. You should do it this way or that way. For example, one thing Dogen mentioned in Tenzo Kyokun is just to work together with all beings at this moment. Then we are one with eternity. But still, you know, kitchen in a temple and busy street are different. Or working in a company and working in the kitchen only with food ingredients and a small number of co-workers and working in a very competitive business world are different.

[80:24]

So, I don't think there's a fixed answer to this. Please. I just did my last class, so thank you very much. I wanted to know if you would write down the name of that early sutta that you spoke about in your first class. Oh. That sounds very helpful. OK. That is Tattvipada. Yes. Any other questions? No questions.

[81:29]

Good. He said a particular section of sutra that bothers the whole world. It's a particular section. I don't remember. In English translation, it's a section of eighth or something like that. I forget. I can write down next time.

[82:05]

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