Good afternoon. Good afternoon. I don't know how much it takes. It's short, but very difficult. Anyway, is one of the names of Samadhis Dogen-sensei used in his teachings of elitism. Of course, I think you know the chant for nuns' service in Gendo, or Aki-rape, for example.

[01:05]

Tōgen Zenji called his cousin as Chizuryo Zanmai. He was very familiar with this one. Chizuryo Zanmai. And basically what he's talking about in this Kanyin Zanmai is same as what he wrote in Chizuryo Zanmai. And this is first step. And secondly, it is high in the... He called this Ocean Sea Samadhi. Our practice of Zen is called Ocean Sea Samadhi. And Red Door was written in 1931. This was in January, the second night in October.

[02:09]

The red edge was still 30 years old. And the high-end value of this writing was written in 1242, so three years, four years after Red Door. And the third writing he mentioned about Sama is in Japanese, Osho. Osho means Dharma nature. And he used the expression Dharma nature Sama. and has close connection. And this was written in 1943. I said these two are closely connected, because both and ,, ,, from the same discourse of .

[03:22]

So these two are closely connected. And fourth, . Mahi. oil king, what it means, the samadhi, that is, king of samadhis. And this zammai or zammai is originally appeared or used in Maha Prajnaparamita Sutra, or the half-sutra, the larger Prajnaparamita Sutra, when he and Buddha. I expound Nathanael of Georgia. He was in Zanmai Ozanmai.

[04:25]

If I have time to talk on Zanmai Ozanmai, I talk about it. And the fifth chapter of Shogho Genzo, he mentioned about Samadhi, is Jisho Ozanmai. G is Ther. Ther means G as in desirous and soul is verification. you know, show it in your practice and verification for enlightenment work. That's this show. So, Self-Verification Samadhi. This is a little paper that he, in this learning, he basically criticized the Rinzai teacher, you know, named Darachui.

[05:31]

So he didn't really talk about his samadhi, I mean his practice as samadhi, but those four, you know, four chapters of Shogogen, he discussed what is the nature of his samadhi or meditation practice. So Zanpai Ozanbai was written in 1244. in the same year. And if you know, you are familiar with Bogen Zenji's life, actually, there's a spot on the transition, big change in the middle of 1243. Until seventh month of 1243, he and his son was in Kyoto at Hoshioji. And Les Stoves, today, until 1253, he died.

[06:44]

He and his son, he died. But after in 1243 and 1244, they didn't have a monarchy yet. So in a very small, tiny, old temple. But was then . And . Anyway, so now, this time, we have Kai Inzanmari. Kai Inzanmari is a very, very basic Saman in Kegon.

[07:50]

Kegon, in English translation for Kegon, is a flower or plant. This is the name of one of the important Mahayana sutras. And the English translation of the title is Flower Orangine Scripture, or in Sanskrit, Tantaka Sutra. So before I start to talk on Dogen Deji's text, I'd like to talk about what is the teaching, because it is very important to study very basic fundamental teaching of Chinese and also Chinese .

[08:52]

Dogen Zenji is a kind of very good person, unique Zen master. Almost he was challenging both fundamental teaching in Chinese Buddhism and Zen. So unless we understand what Kai in the mind means, in teaching. We don't really understand what he's talking about. So let me talk first about what is the understanding of in Chinese school. Yeah, it is. I think you know, if you are familiar with history of Chinese Buddhism, the most important master in the Fajan or Kebon school is Ho To.

[10:24]

So I think Chinese pronunciation option, you name it. Fa. Fa. T-S-A-N-C. Fa. Fa. He lived 643 to 728. If you are familiar with history of Chinese Zen, he is the contemporary with Shui-Nan and Shen-Shu. You know, the famous story, they are both disciples of the fifth ancestor of Zen, and they had a kind of confession.

[11:38]

Anyway, I'll introduce that story later, I think. Actually, Shenshu, or Jinshu in Japanese, became the teacher of the emperor, actually emperor and empress, empress Wu. And the same empress, same person also supported Huat Cong. So they are contemporary. Anyway, as a meditation or contemplation practice in Kegon or Fire and Spoon, that is named Kai-in-zan-mai. And about Kai-in-zan-mai, he wrote one writing.

[12:40]

The name of the writing is very long. Maybe I don't need to write this. No, I don't know. The name in Japanese is And my last translation of this long name is Practice of Contemplation. of exhausting illusory thoughts and returning to the thoughts. That is the innermost truth of . An important point is . More is illusory thought.

[13:54]

Illusory thought. And gene is exhausted thought. When one is free from illusory thoughts. And gene is returned. And gene, next gene is thought or origin. For exhausting the illusory thoughts and returning to the origin. That is an important part of this title. For their practice is basically to eliminate our illusory thoughts, become free from thinking, and return to the original reality. That is the basic meaning of this topic, of this writing. And in this writing, she defines what is .

[14:57]

So I tried to introduce this. It's a very rough translation, and I translated this yesterday. So no one, no American community. So I'm not sure. It's in English. I'm sure this is not the English. Anyway, part of this writing, Fatsan also said as follows about Kali in Jamyang. He said, the ocean sea, Kali in ocean sea, refers to the true Tathā, true Tathā. It is only still new, true reality. the true reality and the original enlightenment.

[16:14]

I am going to talk about what is true enlightenment, true reality, and original enlightenment later. So he said, or thusness or suchness, and our original enlightenment. That is what Kai-in refers to. And that means, according to him, when delusive or illusory thoughts are exhausted, when deluded or illusory or deluded thoughts are exhausted, The mind becomes the mind. In this case, this capital M mind. The mind becomes clear. Then 10,000 forms appear equal to that mind.

[17:19]

10,000 means all. All things appear as they are, reflected as they are, without any distortion. from our illusory or deluded thoughts are evading. We can see everything as they are. And this is like in the ocean. Waves are caused, waves on the ocean are caused by the wind. If there's no wind, the surface of ocean is really collapsed. But because of wind, the waves are forced. When the wind stops, this wind is ignorance, the window of ignorance.

[18:23]

stops, if the wind stops, then the surface of ocean become clear. Then everything, mountain and other things can be respected as they are on the surface of the ocean. So when the wind stops, the ocean water become clean and clear. and each and every form appears only. So this is an analogy, the ocean and wind and waves. It's analogies of the condition of our mind. Our mind as it is, is like an ocean, but because of the wind of ignorance, our mind is always moving. And sometimes it becomes like a tsunami. We are on escape.

[19:27]

Anyway, when that wind of ignorance ceased, then everything can deflect it as they are. And she continues, in the awakening of faith, awakening of faith is this text, and I asked her to make a photocopy. Do you have a copy? Yes. OK. OK. Actually, this is the original text also used to discuss this . So she continues, in the awakening of faith, it is said,

[20:31]

The treasury of immeasurable virtues. The treasury or storehouse of immeasurable virtues. The portion of suchness of the monitor. So, portion of suchness of the monitor. So, this portion of suchness came from this text. And he said, therefore, it is named ocean sea samadhi. So this is the meaning of ocean sea samadhi or kai-in-zang. When our deluded mind stops producing illusory thoughts, then we can see things as they are. That is kai-in-zang. And as Satoru states, all 10,000 things are reflected on the one dharma.

[21:38]

One dharma. For one single dharma, not many dharmas, that departs this great ocean. And he said, one dharma, and this one dharma referred to so-called one mind. One mind. So the ocean is one dharma and one mind. But when the ocean was influenced by the wind of ignorance, it started to wane. So samadhi is a condition of the wave sees. When the wind sees, wave sees, and this one dharma appears, when one reveals.

[22:45]

This one man embraces all worldly, worldly and not-worldly dharmas. And beyond order means nirvana. So sansara and nirvana are both included within this one dharma, one mind. And this is the one word of reality. The one word of reality is the translation of dhammatas, one dhammatas. And the essence of all faces in their totality. This is what is written in this text, Awakening of Faith. So I will talk a little bit about what this means. And only because of the illusory thought, our derivative thinking,

[23:53]

There is discrimination. So within one mind, or within the great ocean, there's no discrimination. But because of our very, very thinking, we make discrimination and make distinction. And like I put down, it's like we need to be in this, and we want to get something we want. what we like, what we think valuable. And we start to escape from we don't like, what we think valuable. And this running after something or escaping from something create, makes our life successful. We are always running. And sometimes we can be successful But more often, we are not successful. So our life becomes like a transmigration within the six realities of samsara.

[25:04]

Sometimes we feel like we are a heavenly being. More often, we feel we are hell dwellers, or hungry ghosts, or animals, or asuras, or fighting spirits. So the condition is always changing. So we cannot find a stable foundation of our life. We are always running after something, escaping from something. Transmigration within samsara. But that samsara, chasing after something or escaping from something, was caused by our discrimination And the discrimination is caused by the waves, illusory thought. And the illusory thought was caused by this wind of ignorance. So once the wind of ignorance is ceased, ignorance is the first cause with the terrible causation.

[26:14]

That is a cause of suffering. So then illusory thought stopped. then Nirvana appears. That's the very basic teaching of Buddhism. At least, fire Buddhism. So when we are apart from the illusory thought, there is only one single truth such as there's no distinction, no discrimination, only one mind or one dharma. And for this reason, we call it Ocean Sea Samadhi. So this is for the Ocean Sea Samadhi, or means according to this great master. And was also most important commentary of this book is the Awakening of Faith.

[27:28]

So we, even today, we study Awakening of Faith by reading Fatsan or Koto's Quentin. The name of the commentary is Daijo Kishiru Ikki. And basic teaching of Zen came also from this idea. So, I'd like to introduce a very brief. Now, actually, now at Sanxingjin in the Lintong, we have been studying this purpose from last April. On every Wednesday evening, I found these two are very closely related. If we don't understand what is said in this text, we don't understand what we're discussing.

[28:56]

So I asked her to make a copy of this text, which shows the basic structure of teaching in this text. teaching on high in the 90s, really based on this text, as I introduce right now. I think the handout start page 32. I'd like to start a little earlier. In page 28, so it's not being handled, I just introduce one sentence. The principle of the respects on the set is the mind of sentient beings.

[30:06]

Mind of sentient beings. is translation of . is a user-translated as living beings, not sentient beings. So what this text is discussing is our mind. mind of all living beings. This mind, this mind is she. So this mind should be the capital A mind, not our psychological function. This mind equals in itself state of being of the phenomenal one.

[31:09]

and the transcendental world. This is exactly the same with what Fr. John said in the text. This situation of heart or mind of living beings includes both worldly dharma and young worldly dharma, Rastafari and Nira. And this one, of the East World Mind, And this one mind has two aspects. This one mind has two aspects. And the first one, the absolute aspect, in Chinese or Japanese, is sin. Mon and Shin, Shōmetsu.

[32:18]

Mon. This signal is a true reality for the news. And Shōmetsu is arising and facing. More with faith, in this case, aspect. Aspect of mind, as Tathātā were two such things. And the aspect of mind that is arising and vanishing. So it's moving, like a wave. Faith arises and vanishes, coming and going. For this is samsara. This is the world's redoubts. This is Nirvana. This is Piyongu Agri Dhamma. But this one mind, that is mind of living beings, include both. Include both, and this is not 50-50.

[33:24]

But those are 100%. That is important. And this same one mind is also called... Shinsho. Shinsho is my nature. My essence or essence of one. And another expression is for the same man. It's still getting. They need source. Source, origin, or water head, origin of the river. Those expressions appear in this text as part of the saying, one mind that is our mind, mind of living beings.

[34:35]

So this text is discussing how this one mind functions as a life. And I go to the third page 32. First, this text talks about the . The mind as aspect of absolute. The mind in terms of the absolute is the translation of this text. And in this, the mind in terms of the absolute is the one word of reality, what are the matters, and the essence of all phases of existence in their totality.

[35:42]

So the way things are as they are is without any discrimination. The bottom of page 32 says, that which is called the essential nature of the mind. essential nature of the mind is unborn and is impatient. Unborn and impatient means not arising, no arising and no patient. For other two tapakas, the mind doesn't arise, doesn't perish. But our thought is always arising and perishing. So these are the two different aspects of our mind.

[36:47]

It is only through illusions. Illusion means our thinking. Usually we don't think our thinking is illusion. There are particular kind of thinking that can be illusion. But usually my thinking is okay, not illusion. According to this text, all thought is illusion. That means not reality itself. It's a distorted copy of reality. So it is only through illusions that all things come to be differentiated. The low reality before being processed or cooked in our mind. The reality itself has no discrimination, no differentiation. If one is freed from illusion or irreverent thought, thinking, then to him there will be no appearances of object, so object disappears.

[38:01]

Regarded as absolutely independent existence, So I think this is a book, and this is a talk, and this is a workbook. So within my mind, there is a different theme. So there is distinction and discrimination. One is important, another is important. But that is all caused by our illusions. There is no such value difference. within the reality as it is. But we conceive and make a concept, and then just again, and create a system of values. Then something become really important, and something become less important, something become harmful, something is not worth to pay attention.

[39:06]

That kind of work, if you hear it, is a production of mind, and that is illusion or prestige. Therefore, all things from the beginning transcends all forms of verbalization and description and conceptualization and are, in the final analysis, undifferentiated, free from alteration and indestructible. That means mind in terms of absolute doesn't change, does not arise in a new condition, always equal. And they are only of the one mind, hence the name suchness. And next, page 34 and 35, about this machine, the mind has two more things.

[40:16]

One is this for suchness. Mind as suchness has to again to us. One is true empathy, another is truly non-empathy. And about the truly empathy, he said, this mind has absolutely this empathy of those valuably arising and facing things. That is what empathy means. I mean, this is very interesting because the meaning of intimacy is different from our usual understanding.

[41:17]

For example, in the Prajnaparamita Sutra, in the Heart Sutra, it says, our Okteshvara sees only five standards, and he also sees all not five standards are empty. So all those five standards are only things there, and those are empty. In this case, emptiness means just something different. Emptiness means lack of delusion. Lack of delusion. Lack of illusory thought is called emptiness. So this mind has no Your free-flowing erosional heat, that is what emptiness means. And some people talk about this, the standing of emptiness. So this emptiness means like an empty grass.

[42:21]

There is a grass, but the inside of grass is empty. It's not the same, the grass itself is empty. I think the common understanding of emptiness is that glass itself is empty. It's not a matter of whether there's something inside or not. And the bottom of page 35, it says, truly, it's not empty. This mind, in terms of other things, has no... But this mind itself is not empty. It is there. That is another important point of this book, about what this one mind means. So it says, since it has been made clear that the essence of all things is empty,

[43:31]

that is devoid of delusion. The true mind, the true mind is eternal. The true mind is eternal, paramount, inimitable, pure, and self-sufficient. This is a very important point of this teaching, and possibly the reason why it is important. What is such a thing called the mind that is eternal, permanent, immutable, pure, unselfish? What is that? It's kind of a point of this teaching. Some scholars, priests like this, that film, because there's some mind, true mind, that is eternally unparalleled. And that is same with Buddha nature. And that is all respects said about the mind in terms of absolute.

[44:41]

And from page 36, it discusses about the mind in terms of phenomena. In terms of phenomena is translation with Shin Shōgen's mind, which is apparently a spaceship. And in this aspect, this mind is called storehouse consciousness. Storehouse consciousness is translation of arrival. about our consciousness, and so is our consciousness. Our consciousness is a very basic term used in yoga-chakra teachings, and the story of this text is called Pagatagarbha. Originally, Yogacara teaching and Tathagatagarbha teaching are two separate things, but somehow they combine these two.

[45:54]

The first sutra combining Yogacara and Tathagatagarbha is Rāgā-Dhāngkā-Bhātara Sutra. In the Rāgā-Bhātara, that is very important sutra in Zen tradition. Before, before Shuinan, Zen was called yoga school or Lankabatara school based on Lankabatara soup. And some tradition for Yodidharma transmitted Lankabatara Sutta to his side. Anyway, here the you said, concept of consciousness and Buddha nature. And consciousness also has two aspects.

[46:56]

Everything has two aspects. One Right after this section, the storehouse consciousness is terminated as phenomena or samsara. It is grounded on the path of the pathology. Tathagatagarbha is an embryo or a womb of Tathagatagarbha, the baby of Tathagatagarbha. And this Tathagatagarbha of Buddha nature is called storehouse consciousness. What is called the storehouse consciousness is that in which neither first notice, neither first notice is... no arising, no perishing. And that is nirvana.

[47:57]

And arising and perishing, that is samsara. And our consciousness includes both. That means that depending upon how our consciousness works, our life becomes samsara or nirvana. And this other consciousness has two aspects. One is aspect of enlightenment. Enlightenment is a translation of . Kaku literally means awakening, not enlightenment. And for kaku, no enlightenment.

[49:06]

There are no awakenings. So araya consciousness was two of three. One is awakening, another is non-awakening. Even though we are almost completely deluded, the awakening or original enlightenment is still there as a Buddha nature of the Vajra Dhamma. Nothing else. And This using us, this awakening, aspect of awakening is called original. Original enlightenment. I don't have this word, enlightenment. This translator, he's using the original word, home. Only the original. How can we see enlightenment or awakening?

[50:08]

So this means no matter how deluded we are, that means we are within samsara, still this original enlightenment is within us. That is the important point of this film. is Buddha nature. So when we say we have all of us have Buddha nature, we are using this And not only Hong Kong, but there's another aspect with the American, that is, in this translation, the process of actualization of American, the process of actualization of American.

[51:13]

This is a long English expression, but the Italian is only two words. She is, in this text, she is called inception, or beginning, beginning, or beginning enlightenment. And it's part of a process of actualization of enlightenment. That means basically we are not the father or true reality, just as it is. But because of the influence of our discrediting mind, our illusory thought, our life becomes unsung.

[52:15]

And yet, within samsara, our original enlightenment is there. And yet, as actuality, we are permitted. So, according to this, our practice is to find this, to discover this ordinary enlightenment, or this open mind, or mind nature, or mind source. We discover this mind nature, or original enlightenment, and return to that origin. That is our practice. That means we try to eliminate the illusory thought that is always arising and perishing. That is what, you know, the process of, you know, the surface of ocean become more and more peaceful.

[53:19]

Less violent waves. And then, Shikapu and Hong Shikapu completely return to Hongakuri and become one. Then, this is called Kai-in-Raku. When the waves are completely ceased, that is called the commission. It's called the Ocean Sea of Samadhi. That is what ocean system really means in the theory of peace, at least in the teaching of Fa Yang. And another kind of important point to understand up during discussing is the process of entanglement from knowing enlightenment to endear to you. Suning with a process of chastity, a process of actualization of reality.

[54:27]

That is said in page 38 and 39. And according to this text, there is four stages. I'm talking only the structure, the basic structure of this teaching, that if we try to understand line by line, it takes more than forever. So I'm just talking about the structure of this teaching. And the process of actualization of enlightenment, there are four stages. And this fourth page is corresponding for stages of how our erudite thought, disciplinary thinking, arising and finishing.

[55:44]

In the teaching, within one channel, one very short period, shortest period of time, channel. It's that in one second, there are 75 channels. Within this very highest, lightest period of time, there is a full process. Not only our thinking, but also everything. The four states are sho, ju, in, yu. Sho is being born or arising. And ju is wearing. And in is change. I think it's extinction .

[56:47]

This one? Yeah. This is in Japanese. So this one, one more. In each moment, moment by moment. Except in the first stage, practitioner see the thought that has been perished. already go and see that thought is bad or good. So we evaluate and try to try not to have wrong, mistaken thought and try to have right thinking.

[58:03]

That is what ordinary people do. So the people in the first stage only see the thought that has already gone, the patient. And the people in the second stage see the change within one moment. And people in this stage become free from bringing to the egocentric circle. And in the third stage, people see the state of the way of thought. And these people become free from idea of each and every thing as substance. So, second and third is about the Atman within the self as our ego, and Atman within each term.

[59:14]

It's said in the early Buddhism that Atman as a self is negated. But in the Mahayana teaching of Prajnaparamita, not only the self, but also each and every thing has no self. That means nothing fixed. That is the third process. And the final process, final stage, people could see the polarizing, of the first allies, the first more active movement. Everything is in the bomb. The first point of the other sort of allies. When we see that point, then we are free from all territory. That is where all thinking mind that is arising, dwelling, changing, and perishing cease.

[60:25]

And that is a condition of . So if we need to understand Otherwise, we don't understand how powerful Dogen is talking about. He is the one carrying the mind. So in this carrying the mind, all those thoughts coming and going get finished. The surface of the ocean becomes completely peaceful, and everything is reflected as all that we have. That is and that is Buddha's Samadhi. And that analogy of ocean and wind and waves originate from this text.

[61:27]

It's not in the book, but in page 41. It is there. This is like the relationship that exists between the water of the ocean, that is enlightened, and its waves, or modes of mind, stirred by the wind, that is ignorance. Water and wind are inseparable. Water and wind are inseparable. But water is not moving by nature. Water by nature doesn't move. And if the wind stops, the movement ceases.

[62:29]

But the wet nature remains undisturbed. the window of ignorance ceases, the waves, the movement ceases, the water mirror ceases. Likewise, man's mind, that is a man, as the term, man's mind, pure in its own nature, is followed by the window of ignorance. And both mind and ignorance have no particular forms of their own, and they are inseparable. Yet mind is not mobile by nature. Our true nature does not move except the wind of ignorance.

[63:32]

And if ignorance ceases, then The continuity of deluded activities ceases, but the essential nature of wisdom, that is, the essence of mind, like the wet nature of the water, remains undisturbed. So this capitalizing mind, or one mind, or the mind of the beings, as our ultimate is unbound and never destroyed. But when ignorance ceased, our delusional thought ceased, and our life became peaceful. That is what this Kali Nzamba means.

[64:33]

this text of a new face. And also, you know, or K-1 school teaching. So, 10. We have the reading of 9. Questions? Okay. May we ask questions? Okay. I had a question about when the awakening of faith was written in relationship to the Prajnaparamita literature, the timing of it, and also I wasn't clear what you meant about the difference in the understanding of emptiness in Awakening of Faith and the Understanding of Emptiness in Prajnaparamita.

[65:42]

Says Awakening of Faith was attributed to Ashpapos, Ilya, but we don't know who Asura Gosha is. There is a very famous poet named Asura Gosha. But much later, that Asparosha was not at Mahayana. So the famous poet Asparosha wrote very famous poems, long poems on Buddha's life, Buddha's childhood. But clearly, that Asparosha cannot, I couldn't write this kind of So we don't know who was this.

[66:48]

And some scholars have a question if this was really written in India and translated into Chinese. It is said this is translated by Shintar, a very well-known author. Shintar Sanjo. Indian name, his Indian name is Kalamata, I think. Kalamata. Anyway, this person is about the contemporary of Bodhidharma. That means sixth century. At least, there's a famous story about the meeting between Bodhidharma and Emperor Wu in Zen history. Probably that is a legend. May that stop. But this part of Shintai really met with Emperor Wu.

[67:56]

So Emperor Wu tried to support his translation work, but I think Emperor Wu died soon, so he lost the support, so he had to move around. And his most important translation work was . Anyway, that is a very important text of Yogacara written by ,, . Anyway, so traditionally, they said this text, the awakening of faith, was written by Aswagosha and translated by Haramard or Shintar. But there's some question about this.

[68:59]

And some people think this was written in China. for about this century's future. So we did much better than third-generation parameters. And the difference between the understanding of emptiness between the third-generation parameter and what this text said about true contact or Q9 is, as I said, You know, it is like, mind is like a cup. And within this cup, there's a deluded thinking. And yet, this deluded thinking is always coming and going. And they are themselves. But this big state, about the MTSO,

[70:06]

This cup or true mind, this is empty or something, or lack of something, lack of periodic thing. That is a being of emptiness of this true mind. Like an empty house or empty cup. That means a space without anything. But the original meaning of emptiness in prajnaparamita is not like this house is empty. There's nothing inside the house. But the emptiness of the house is mentioned in prajnaparamita. The house itself is empty. There's no such fixed entity called a house.

[71:07]

Do you think that Paramartha knew about So he knew. So this was like he was saying, that's wrong, and this is the way it actually is. He was different. I think he had clear understanding, and he wanted to make it different. He wanted to say, through my thinking, that you're the result of production of illiterate thinking. But this mind is not empty. This is... So the alaya consciousness from Yogacara, is that empty or not empty?

[72:18]

Is that the container that is permanent? No. The Yogacara alaya consciousness in Yogacara is not permanent. It is permanent. It is like a water to always change. And yet, so always new. There are some continuation. And in the case of Yogacara, other consciousness is source of illusion. But in this text, or in this film, other consciousness is a combination or mixture of illusion and enlightenment. But the difference between Yogacara teaching and Tathagatagarbha Does it make sense?

[73:36]

Please. So was the yoga practice to try to establish thought? Was that the direction? The meditation practice in yoga is called yuishikun kam. Yuishikun is only consciousness. So we contemplate that everything we experience, everything we think, we create is only consciousness. But I see everything is only consciousness to become free from our consciousness. Then we practice in this way for a long time. Those eight consciousness, eight layers of consciousness, started to work out. This transformation is enlightenment. But in this field, in this field, to talk about this one line, the ordinary line, is

[74:47]

Actually, that is what is called kensho, seeing the nature, discovering the nature. In the Genzai tradition, the enlightenment experience is called kensho. K to see, and sho is nature. And this nature is an abbreviation of change. So, mind's nature refers to this one mind without the, you know, the waves of the illusion of thought. So, sensual experience means the experience, the conditioning, no thought coming from God. When, according to the studying, I had the experience to transcribe one Japanese Rinzai master's lecture, and he described his experience of Kenshin.

[76:02]

He said, I am practicing Counting Breath, I think his place, . He practiced for many years, Counting Breath. And one time, he did his . That was good. Seeing the mind nature. The true nature, free from any ill thinking. So that teaching, that practice is based on this. But somehow I think Togen Zen's teaching is different. That is what I'd like to discuss during this seminar. Probably that is why this writing is so difficult. He didn't really say he's against this pill, but he somehow said it's like a typical, some hiddling message.

[77:21]

So it's what you have to find is probably intentional. He wrote this. very difficult words to understand. And it is, you know, at the end of this text, it is said this was written for Shoji. You know, many other chapters of Shogunate said it was written to the assembly. But this, I tell you what, it didn't, let me say, it was written to the assembly. It only said written. So probably he didn't explain what he meant to his assent. I don't know why. But it's kind of interesting. One question.

[78:27]

Please. On page 36 of the Awakening of Faith, you were saying, neither birth nor death diffuses harmoniously with birth and death, and yet is neither identical nor different. So, diffuses harmoniously, what does that mean, diffuses harmoniously? That sounds like samsara is, you know, in Zen, we'd say samsara and nirvana are one. One thing. So is this the same thing as that? I think so. It's a mixture of samsara and nirvana. And both are one. But there's another important thing than teaching. We are always together, always together, and never meet each other.

[79:35]

This is another important teaching. Our very illiterate thinking, discriminating thinking, never, and our original one, never meet each other. Because they are both 100% So that is interesting. And from their point of view, this is perfect complete contradiction. And we can find a way only with practice. Theoretically, there's no way to combine these two, integrate these two. That is what Zen people wanted to say.

[80:36]

Just do it. Don't think. As a fellow, these two can never get along. I think on that point, not still, not thinking. You know, this is self. But at the people, we are going to talk about Master's teaching, about healing them. His teaching and also Dogen's teaching, any kind of them teaching. First, the emphasis on to practice, give up. Again, using one action, using our practice, both are available. That is a very important point. works in that sort of intervention.

[81:41]

So, whatever the way he's learning from his practice, as a theodist, of how it can become simple delusion, and how it can get at the nirvana of what can happen. That is All of this kind of friendly chats from the starting point to the goal. Mahalo said there are 52 stages, more than to reach the goal. Because we are a baby of Tataigata, if we continue to practice, we can reach the goal. to this day, if we mature, become mature, we can be a human.

[82:54]

That is an important point to be told. But at the end of teaching, the end of teaching is, what about right now? It's not a matter of 3,000 great corporations. What about right now?

[83:16]

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