Good morning, everyone. I continue to talk on this book, Opening the Hand of Thought. If you have this text, page 14, second paragraph of page 14. Let me read this paragraph. This is quite a long paragraph. whether we realize it or not. We are always living out life that is connected to everything in the universe. But when I say that, I am not talking about someone else's life or life in general, separate from myself.

[01:06]

The life that runs through everything in the universe is me. I don't mean me as an ego. I mean myself in the true sense, the universal self. It is the foundation of all life experiences. Eihei Dogenzenji referred to the reality of life in this sense as Jin Issai Jiko. or the self that extends through everything in the universe. This self is not some fixed body. It's constantly changing.

[02:10]

Every time we take a breath, we are changing. Our consciousness is always changing, too. All the chemical and physical processes in our body are also constantly changing. And yet, everything temporarily takes a form. This is our true self, or jikko, This is the real or universal self, or the reality of life, as I prefer to call it. Whatever way we put it, I am here, only because my world is here.

[03:12]

When I took my first breath, my world was born with me. When I die, my world dies with me. In other words, I wasn't born into a world that was already here before me. I do not live simply as one individual, among millions of other individuals. And I do not leave everything behind to live on after me. People go through life thinking of themselves as members of a group or society. However, this isn't

[04:17]

how we really live. Actually, I bring my own world into existence, live it out, and take it with me when I die. In this section, Uchamaru-shi is talking about nirvana, or our life, based on true reality of all beings, in which, you know, man-made or artificial relation based on this person's self-centered thinking or desire. Then we awaken to or find the true reality in which we are all connected with all beings.

[05:22]

It's not the artificial connection using our thinking or desire or in Sanskrit expression, nama-rupa, the combination or compound of name and material that shows our man-made or self-centered relation with things produced within our mind. And in the previous few paragraphs, he discussed about time. Only this moment is true or real moment. Past has already gone and future has not yet come.

[06:23]

So only this moment is real moment, reality. And within this moment, which has no length, within this present moment without any length. Entire past and entire future is included. And in this section, not section, in this paragraph, he is talking about this self. Not only the time, but this being as self. And first he said, whether we realize it or not, if we agree to it or not, if we understand it or not. We are always living out life that is connected to everything in the universe. You know, now we hear the song of birds.

[07:31]

and there are so many beautiful flowers suddenly, you know, appeared and some of them already disappeared in this spring. You know, this change of nature over seasons. When Uchamaro talks about life, you know, this life that Not only individual beings, being born, live and die, but we are living together with all those birds and flowers and insects and even, you know, airs and waters and everything. That energy or life force which allows all those individual things, being born, living and dying, is the same life.

[08:33]

And that same life is working with me and allows me to be born and to live in this way, in this particular way, as in this case, in my case, as Shohaku. And I die sometime in the future, so We think, you know, we are born within this stream of time from past to the future and present moment. We think we are born at certain time in the past and I have been living for so many years. And sometime in the future I disappear from this world.

[09:40]

I think this is very common idea about our life, our personal life. So I was born here at this moment and I will die this moment. So, this is the period of time I stay in this world as a member of this community of human beings or all beings. But, what Uchiyama was talking about is maybe there is another possible way to view things, who we are, that is this being. That is, even before this person, shohaku, as individual, are born, we are already there. Nothing appears, and even when we disappear, nothing disappears.

[10:47]

You know, all the cause of changing, impermanence, and moving. We are like a bubble in the water. Bubble is a kind of a condition of air packed in the water. So only air and water are there. There's no such thing as a bubble. Bubble is a name of the condition, you know, tiny amount of air is packed in the water and it seems exists only in a period of time from the bottom to the, you know, top of the water and disappear into the air. So, you know, there's no such individual fixed entity called a bubble.

[11:57]

Only the relationship between, you know, air and water is named a bubble. And we are the same thing, basically. You know, of course, our life is much more complicated. than the bubble. But all, you know, millions of different elements are getting together as a cause and conditions and make this being as shohaku. This is an individual being living from one particular moment to another particular moment. And as I have been saying, you know, I'm a Japanese, I'm a Buddhist, I'm a priest, so I cannot be American, Christian, something.

[13:01]

I cannot, you know, change my karma. I have to live as a shohaku who was born in Japan and became a Buddhist priest. So, I'm like a bubble. I, you know, live with others as shohaku for a certain period of time. That is true. But this is not simply or only one possible way to see our life. That is what Uchamuro-shi is saying here. Our life is much longer or broader or in more kind of a Buddhist philosophical term, we are empty. There is no such thing called shohaku. But this is just a collection of all different causes and conditions.

[14:07]

So, shohaku is not a fixed individual entity, but we are living the same life with birds and flowers and grasses. Well, now I list up the beautiful things, but there are also some, not all, some many negative things. sadness, unhappiness, or pain, or dishonesty, or injustice, or other things are also reality of this network of interdependent origination. And we are part of it, like a bubble is a part of the water and air. So, he's talking about individual person as shohaku and also a universal life which allows all individual beings being as the individual beings.

[15:35]

And he called, you know, this universal life is me. This is, he said, this is true self, or true sense of self. My kind of idea of who I am, my identity, what I am, is kind of a man-made thing, and a much more fundamental or basic reality. We are one with all beings. And this is not Uchiyama Roshi's unique opinion, but this is fact. For example, in Dogen Zenji's teachings, this is called Jin Issai Jiko. In kanji,

[16:40]

I'm sorry. Jin is whole, or entire, or complete. And Itsai means everything, all beings, everything or all. And jiko is the self. This is an expression used by Dogen Zenji. I'm sorry. Uchiyama Roshi said this expression is used by Dogen Zenji, but I don't find in Dogen's writings this particular expression. He used Jinissai and Jiko, but separately. Uchiyamura made Jinissai and Jiko together.

[17:55]

And also, later in this paragraph, he said, we are not appearing in this world like a stage, and we disappear from this world when we die. But he said, we are born with this entire world, and when we die, this entire world, or Jinissai, will die together with me. This is kind of a strange idea, but this is also mentioned by Dogen Zenji at the same writing. So I'd like to introduce that teaching of Dogen. So, you know, Uchamuro is using kind of a... without using Buddhist or Zen technical terms, but what he is talking is not his personal opinion, but this is his interpretation or explanation of what Dogen said.

[19:10]

And I think when we read Dogen, you know, to understand in his way, like as a meaningful way for modern people, is kind of difficult. So Uchiyama Roshi's interpretation, this kind of interpretation of Dogen's writing, is to me at least, very helpful to understand what Dogen meant and what is the meaning of his teaching as a modern person. This teaching of Dogen appeared in Shobo Genzo, Yoibutsu Yobutsu, yui is only, butsu is Buddha, and yo is together, and butsu is Buddha again.

[20:37]

So, yui, butsu, yo, butsu is only Buddha together with Buddha. And this expression came from the Lotus Sutra, when the Lotus Sutra discussed the true reality of all beings. In the Lotus Sutra it says, only Buddha, together with Buddha, can completely penetrate the true reality of all beings. And, Dogen Zenji wrote another chapter of Shobo Genzo entitled, True Reality of All Beings. So, yui-butsu, yo-butsu, and sho-ho-ji-so are very closely connected. They came from the same sentence of the Lotus Sutra, Chapter 2, the tactfulness or skillful means.

[21:43]

Well, I don't have much time, so please let me read what Dogen says here. If you have this book, Moon in a Dew Drop, this section appears in page 165, section 6 of Only Buddha Together with Buddha. In this translation it says, Only Buddha and Buddha. An ancient Buddha said, The mountains, rivers, and earth are born at the same moment with each person. All Buddhas of the three worlds are practicing together with each person. Each person means each one of us.

[22:49]

So, mountains, rivers, and earth are born at the same time, same moment, with each one of us. And all Buddhas of the three worlds, three worlds means three times, that means past, present, and future, are practicing together with each one of us. So, you know, this is the same idea with what Ucha-Moroshi is saying here. When we are born, the entire world is born. And when we die, this entire world dies together with me. So, each one of us and this entire world in which we are living is one thing. We are born together and die, live together and die together. So, the source of Uchiyamuro-shi's idea is from this saying of an ancient Buddha.

[23:57]

And we don't know who this ancient Buddha is. I tried to find whose saying is this, but I couldn't find the source of this quote. So, maybe this is, you know, Dogen Zenji's creation. But, Dogen made comments on this saying. He said, If we look at the mountains, rivers, and earth, when a person is born, his birth does not seem to be bringing forth additional mountains, rivers, and earth on top of the existing ones. So, if someone, when someone is born, the mountains, rivers, and all things are born with that baby, then, even before this baby was born, all those things are here.

[25:10]

And it doesn't seem new mountains and rivers of the world were born with this baby. So, as our common understanding, this doesn't make sense. And I think it's true. It doesn't make sense to me neither. So, Dogen Zenjin understands that, you know, as a kind of a common way of thinking, this doesn't make sense. Yet, Dogen Zenjin is always saying, yet, or however, or but. Yet, the ancient Buddha's word cannot be mistaken. How should we understand this? Even if you do not understand it, you should not ignore it.

[26:19]

So, be determined to understand it. Since this word is already expounded, you should listen to it. Listen until you understand. That means we should really inquire what this means until we understand the meaning, why this ancient Buddha said in this way, even though we don't know who this ancient Buddha is. So, Dogen requests us to try to understand this. And this is how to understand. So he introduces one possibility of understanding this saying. This is how to understand. Is there anyone who knows what his birth in its beginning or end is like?

[27:29]

Who knows what is the beginning of a life or what is the end of a life? We are here, but we don't know. We know because of the date written in our birth certificate. This person was born on a certain date. But without those information, we don't really know when we are born. We don't really remember. And we don't know when we die. But only certain reality is we are living at this moment. All other things are kind of information we studied or we received from other people. So, is there anyone who knows what his birth, in its beginning or end, is like?

[28:32]

No one knows. Either birth's end or its beginning. Nevertheless, everyone is born. It is certain that we are born, but we don't really remember how was our birth like. Similarly, no one knows the extremities of the mountains, rivers, and earth, but all see this place and walk here. So, about the world, we don't know the beginning of the world or end of the world, but somehow we are here and we see all things in this world and we, you know, work together with those things within this world and so we

[29:36]

come and go. Do not think with regret that the mountains, rivers, and earth are not born with you. You know, this is our common idea that, you know, all those things are there before we are born and they will be here even after we die. So, we are like a guest of a hotel. And we stay there only certain period of time. So, we and the hotel or the world is separate. We are just a visitor. We are not the owner of this world. or this world is not my world, but we are the visitor, and we stay for a while, and we leave, and yet this world or this hotel continues to be.

[30:49]

You know, this is our common understanding of our life. But here, you know, there is a separation between this world and this person. So Dogen said, do not think with regret or sadness that the mountains, rivers, and earth are not born with you. Understand that the ancient Buddha teaches that your birth is non-separate from the mountains, rivers, and earth. So, according to Dogen Zenji, this is one possible understanding of what this ancient Buddha said. We and mountain rivers and earth are born at the same time together. This is like, I think, that means we are not really born.

[31:57]

In my case, I was born June 22nd, 1948. This is the birthday of Shohaku. But, actually, this is not the beginning of my life. My life continues from the beginningless beginning, or even from the time of Big Bang. You know, after the Big Bang, nothing is added from the outside. and nothing is taken out from this universe. So everything existing in this present moment was there since the time of the Big Bang. So we are the same age with this entire universe. And within the process of changing,

[33:00]

We take, you know, forms of all different beings. And, on this day, I was born as Shohaku. Like a, you know, a bubble appeared within the water. And stayed, I don't know how many more years, for a while, and disappeared into the air. So, you know, the moment the bubble appeared in the water, on the bottom of the water. And that moment, the bubble disappeared into the air. We think this is the length of our life, but this is not really. The air, which is called a certain bubble, is there, even before it appeared on the bottom of the water. and it never disappears. But the phenomenon, the bubble, of course, is impermanent, so it appears and disappears.

[34:14]

So our life is much longer than we think. That is one possible understanding. And that is what Dogen Zenji suggests, or his understanding of this saying. But Uchamuro's interpretation might be, I think, different from Dogen Zenji's. He discussed about the same point in this book, Refining Your Life. This is Uchiyama Roshi's commentary on Dogen Zenji's Tendo Kyokun. And he wrote the diagram. and explain how his understanding of this thing, we are born with this entire world, and when we die, this entire world dies.

[35:30]

I don't think I have enough time to discuss this today, but this is a source or my idea that Fat Dogen Zenji teaches in Tenzo Kyokun is, how can I say, is a form of Jijyu Zanmai. Not form, but a kind of Jijyu Zanmai in our daily lives. Dogen Zenji said, Awaza Zen, sitting on the cushion facing the wall is Jijiyu Zanmai. And I think not only when we are sitting, but our life itself can be Jijiyu Zanmai. And what Phat Dogen teaches in Tenzo Kyokun is how we can practice Jijiyu Zanmai.

[36:37]

in our daily lives. And, basically, what he is saying is, as a reality we are all separate, you know, we cannot exchange even a thought. That is Sawakiroshi's saying. And yet, using language, we have a kind of a common ground, common space we can understand using words and concepts. And then, this is the third diagram, means we create a kind of a common space a virtual space in which we can communicate with each other using our words, and we share the system of value or judgment.

[37:44]

And we think our life is, you know, we are born on the stage of this world, and we are chasing after something we think, or as a common thought, something valuable. And Uttama Roshi pointed out that is money in these modern times. Money or all good things we can buy using money. So we chase after something we We think that has some value and we escape something. We think that is not good. So, because of our thinking or discrimination using our mind and words and concepts, our life becomes running after something or escaping from something.

[38:48]

like within this diagram. So, we, you know, try to achieve things and we try to escape from where we are. But, Uchamara thinks, you know, that is basically based on our illusion created by using our discrimination But as a real reality, we are living together with all beings within this entire world. And this entire world is born when we are born. In my case, June 22, 1948. And me and this entire world is living until I die. So, this is another, you know, interpretation of this ancient Buddha's saying, you know, from Dogen.

[40:03]

That means, when we are born, you know, we, or this self and all other beings are living together. And in using the Buddhist terminology, this world of each one of us is called... not called, but consists of six sense organs and six objects of sense organs. So, subject and object in common sense. And when subject and object encounter, we, not we, but something happened in our mind. Those are called consciousness, and six consciousnesses. So, six sense organs, and six objects of sense organs, that means all beings, and consciousness.

[41:11]

And these three sets of six make eighteen, in Japanese we call it a Kai. I think the Sanskrit word for this Kai is Datsu. Eighteen Datsu. And this is our world. you know, how we encounter with objects. And when we, these subjects and objects encounter, we create consciousness. This is this person's world. So, this includes both subject and object, and our consciousness or image and understanding and judgment about this encountering.

[42:13]

This is the world of me. So, this world is Shōhaku's world. And the world in which, or created by encountering of subject and object, Shōhaku and the object of Shōhaku, is unique world. You know, now I am a speaker, so I'm talking, and you are listening. So, Shōhaku is a speaker and you are listeners. And within this world of Shōhaku, I appear as a speaker, and you appear as listeners. And this is my world. But within your world, I appear as a speaker, and you are listeners. You are listeners.

[43:15]

And my Shōhaku's world, in which I'm talking and I see, you know, each one of your faces, and some faces seem sleepy, some faces seem, you know, being bored, some faces, you know, seem, you know, listening with interest, or I think some people, you know, may understanding and agree with what I'm saying, or other people think, you know, this is nonsense. And, you know, that is how I, you know, how can I say, see and receive and understand what my world is. And, so, you are part of my world of shohaku. And shohaku is a part of your world as a

[44:17]

speaker and you listen to what I'm saying and you try to understand and try to think this is nonsense. That is fine. But anyway, the world, this is a very small world now, but the world I see and the world you see or you experience as a listener and the world I experience as a speaker might be the same world. but might be very different. I'm not sure what I'm thinking. I'm thinking in Japanese and I'm trying to speak in English. So, even I'm not sure what I'm thinking and what I'm talking is really the same thing or not. So, I'm not sure what I'm talking and what you are listening are the same thing or not. Maybe you are thinking completely different things. from what I'm talking.

[45:18]

But we, as a kind of a common understanding, as a conventional understanding, we think now we are getting together at the Zendo in Sanshin-ji and learning or studying, you know, Dogen's Uchiyama Roshi teaching. And I think that is true. On the ground of common understanding or conventional understanding, but the experience, actual experience, as a person, as this world, Shōhaku's world, or your world, might be very different. And we cannot share even though within my world you are there, and within your world I am there.

[46:20]

But, you know, this world is really unique of each person. I think, so, this is another, I think, possible interpretation of what this ancient Buddha said. You know, this world is born with this person, and this world is dying, when this person is dying. And, according to Chamoru, this is only real world as reality of life. But, somehow, we kind of are abstract, you know, from you know, each person has same experience, not same experience, different experience, in the same, what we call, structure. And, within thinking, we think all these are happening within this one world.

[47:28]

Does it make sense to understand what I'm saying? So, according to Uchiyama Roshi, this is only real life, only real reality. So, my Shohaku's world is really a unique world. Not only Shohaku's, but each and every one of us has a very unique world in which, you know, you are the center of the world. And this world can be seen and experienced only by you. only by us. I think this is Uchamuro-shi's understanding of Dogen wrote in Yuibutsu-yobutsu. And in Yuibutsu-yobutsu, as I said, this expression, jin issai jiko appeared in Yuibutsu-yobutsu.

[48:36]

and it appears in the next paragraph. Within the comments of Dogen, about the second sentence of this quote, all Buddhas of the three worlds are practicing together with each person. Dogen said, again, all Buddhas of the three worlds have already practiced attained the way and completed Realization. So Buddha's practice is done, already completed, and we are not yet. How should we understand that those Buddhas are practicing together with us? So, you know, in our conventional thinking, this is nonsense.

[49:43]

And Dogen Zenchi knows that. But, he said, first of all, examine a Buddha's practice. Examine a Buddha's practice. A Buddha's practice is to practice in the same manner as the entire universe and all beings. I don't agree with this translation, in the same manner. But, as Dogen is saying, it's all Buddha's practice. All Buddha's practice is to practice together with all beings within the entire universe. If it is not practiced with all beings, it is not a Buddha's practice. It is not practiced with all beings. It is not a Buddha's practice.

[50:48]

This is, this, you know, with all beings, is a translation of Dogen's expression, Jin Is Sight. So he doesn't use this expression, jingisai, together with jiko. But Uchamuro put this jiko and jingisai together. So within Buddha's practice, Buddha's practice is not Buddha's personal effort to make himself into an enlightened individual person. but his practice and his enlightenment is together with all beings. And, that is a teaching within Mahayana Buddhism. This being so, all Buddhas,

[51:54]

from the moment of attaining realization. Realize and practice the way together with the entire universe and all beings. So this, you know, we and all Buddhas are practicing together because of the nature of Buddha's practice. As a Buddha's practice, Buddha should include or embrace all beings for the sake of all beings. There is a saying from the Lotus Sutra that all triple worlds, three worlds, are my world or my dwelling. And all beings within that world are my children. That is a quality of Buddha's practice and enlightenment and teaching.

[53:01]

So, this means not because of our personal effort or our fortunate or unfortunate condition, but because, you know, within Buddha's practice we are included because we are part of all beings. So, our practice is not a personal, individual effort to make this person even a little bit better. But, our practice, according to Dogen, in this teaching, our practice is participation to that Buddha's practice, embracing all beings. Of course, as individual, you know, I cannot embrace all beings. But, by letting go of our individuality or egocentricity, we are part of, you know, Buddha's practice, or Buddha's enlightenment, or Buddha's teachings, that is really one with all beings.

[54:13]

That is for this Jinissai, or What is the translation of this expression? All-pervading Self. All-pervading Self is one translation. It's not because of our effort or our, you know, understanding, but because we are part of this network of interdependent origination. We are born as a part of this network and we are living within this network and we are dying. But nothing appears and nothing disappears. You know, even though a bubble appears and stays for a while and disappears. or bubbles and clouds.

[55:16]

Clouds in the sky are the same thing. A bubble is a condition of air packed in the water. But clouds are a condition of water floating in the air. Those are the same thing. And those two, bubbles and clouds, are used as a symbol of emptiness in Mahayana teaching. And that means we are, as a collection of five skandhas, we are the same as Babu, and we are the same as the clouds. We appear and disappear, and yet nothing appears and nothing disappears. And according to Uchiyamuro's significance of this understanding or this view of our life, that we are not born as a visitor of the world within this, you know, society of competition, is, as in what he said,

[56:31]

He said, if you have this book, page 43, he said, regardless of where we might find ourselves, there is only the Self, which is always the Self. Hence, the expression, yuigadokuson, or I alone am revered, in heaven and earth. You know, this is the saying of the Buddha, Shakyamuni, when he was born. I alone am revered in heaven and earth. And, in fact, Jambaloshi is saying, it's not only Shakyamuni, but each and every one of us is the same as the baby Buddha. I alone am revered in heaven and earth, and this I is not this person as individual, but this I, including this entire world.

[57:45]

So, the world is not some entity which exists apart from us. The world is where we function. Likewise, The life of the true self is not some entity apart from our functioning and working. Everything we encounter is our life. Everything we encounter is our life. So, life is not only, you know, this person, this part of the world as subject. But the life and the self include all three. This entire world is the self. And depending upon what kind of attitude we take, we keep towards ourselves and others, you know, this world becomes different.

[58:50]

So we have responsibility. about the condition, whether this world is a peaceful or harmonious world, or a world of, you know, violence or pain. He said, Our discussion has evolved a long way from the ordinary, dualistic way of seeing ourselves and our lives. However, without going through this evolution, it would be impossible to comprehend any discussion on the Buddhadharma or the Tendokyo-kun. When we change over from seeing our lives in the usual way, toward viewing everything from the perspective of the Buddhadharma, the significance of our daily activities will inevitably change as well.

[60:09]

Maybe better to read one more paragraph. Maybe not. I don't have time. I'm going to start this point when I talk on Tenzo Kyokun from April. Today is already April. So, during the practice period, we are studying evening study group. And so, in order to talk Dogen's teaching in Tenzo Kyokun as a Jijū Zanmai, I'd like to start this point. So, the important point for Uchiyama-roshi is to change the view of our life, or the self, or the world.

[61:16]

the significance of our activity is also transformed. That means our action is not simply our personal, you know, attempt to make this person more powerful, stronger, important, and famous, or whatever we want, usually. that creates, makes our life a competition with other people and also with ourselves in which we experience so many, you know, sufferings. So this transformation of viewing ourselves and the world enables us to live the life as nirvana.

[62:25]

That is what Jamalaji wanted to say. Any questions? Please. Yeah, it might be useful to point out that in this cycle, we normally think of five, and the mind is considered the sixth sense. But that raises an interesting question. It's the 18 dots then. It's quite easy. Consciousness, I, sees, candle, or whatever. Candle is assumed to have a reality that is independent of what's in my mind. but if the mind itself is what the senses, then what is the core there? Is there that which the mind sees within the mind which is not itself the mind? Yeah, that is the idea of six senses, sense organs, and six object encounters.

[63:28]

So this is a So it's the mind in turn, right? It's only functioning as mind. Right. Feeling and perception is part of this consciousness, what is happening in our mind. So we are not sure whether it's really there or not. Right? Right. That is what the five skandhas also mean. You know, between Rupa was object. And consciousness, there are, you know, three things. Feeling, or sensation, perception, and formation. All those are functions of our mind and create, you know, this world. Thank you. Okay, anything else? Okay, thank you.

[64:29]

@Text_v004
@Score_JJ