Good morning, everyone. Yesterday I talked until the bottom of page 1 in this English-only version, and I didn't have time to talk on the last two sentences, so I start from there. These sentences When the beings are in equality, evil is in equality. When the beings are in equality, good is in equality. What this means? In order to understand what this means, I need to talk on Fushiku Hanpo. Fushiku Hanpo is a... part of our Ehe Shingi. In this translation of Ehe Shingi, we translate Fushiko Hanpo as the Dharma for taking food.

[01:22]

So this is a section of Dogen Zenji's standard. He describes how to use ōryōki. So the way we use ōryōki here is very simplified. But the basic way we use ōryōki is based on what he wrote in this writing, Fushiku Hanpo. So this is not a philosophical writing. It's a description of how we use ōryōki. describe that kind of very concrete things, his writing is very precise and very understandable. It's different from Shobo Genzo. So if he wanted, he could write in that way, very understandable way.

[02:27]

But in order to express his insight of Dharma, he had to write as he wrote in Shobo Genzo. Anyway, in the very beginning of Fushiku Hanpo, as an introduction, he discussed about significance of receiving or taking food. And that is only kind of a philosophical part in Fushiku Hanpo. And that is something to do with this equality. In Showa Kunakusa, he used a similar expression when he discussed doing good. I can't find it. So this equality is kind of an important expression to understand Dogen Zenji's kind of a standpoint when he discusses about good and bad.

[03:52]

So, I read Fushiku Hanpo. And in order to talk on what he says in Fushiku Hanpo, I have to talk on Vimalakirti Sutra and Lota Sutra. Let me read the introduction of Shikuhanpo. As Sutra says, if you can remain the same with food, All dharmas also remain the same. This same is Tō in Chinese. And this is the same word he used in Shogakumakusa when I translated inequality.

[05:05]

But in Fushikuanpo, Taijin and I translate this as same or sameness. The reason. I'll talk about the reason later. So, please keep in mind, the same is the same as equality. So, if you can remain the same with food, all dharmas also remain the same. If all dharmas are the same, then also with food you will remain the same. This is a quote from Vimalakirti Sutra. I'll talk about it later. Just let dharma be the same as food, and let food be the same as dharma. For this reason, if dharmas are the dharma nature, then food is

[06:18]

I'm sorry, then food also is the dharma nature. If the dharma is suchness, food also is suchness. If the dharma is a single mind, one mind, food also is a single mind. If the dharma is body or awakening, Also, food also is body, or awakening. They are named the same, and their significance is the same. So, it is said that they are the same. Here, Dogen said, they mean food and dharma are the same. A sutra says, named the same and significance the same, each and every one is the same, consistent with nothing extra.

[07:28]

This same is all equality at all. Mazu, or Baso, said, if the Dharma, I'm sorry, is established, everything is entirely the Dharma realm. If suchness is established, everything is entirely suchness. If the principle is established, everything is entirely the principle. If phenomena is established, All dharmas are entirely phenomena. Therefore, this same, this same, to, is not the sameness of parity, parity, p-a-r-i-t-y, parity, or equality.

[08:32]

So Dogen said, this to is not equality, but sameness. Equality means two things are of equal value. But this to means identical, same. So, therefore, this same, to, is not the sameness of parity or equality, but the sameness of awakening to the true sameness. This awakening to the true sameness is translation of Anuttara Samyak Sambodhi. Awakening to the true sameness is the ultimate identity of all the suchnesses from beginning to end. This refers to the teaching in the Lotus Sutra. The suchness of the ultimate identity from beginning to end is the genuine form of all dharmas, which only a Buddha, together with a Buddha, can exhaustively penetrate.

[09:48]

Therefore, food is the dharma of all dharmas, which only Buddha, together with a Buddha, exhaustively penetrates. Just at such a time, there are the genuine marks, nature, substance, power, function, causes and conditions. For this reason, Dharma is itself food. Food is itself Dharma. This Dharma is received and used. by all buddhas in the past and the future. This food is the fulfillment, that is, the joy of dharma and the delight of meditation."

[10:51]

This is an introduction to Fushiku Hanpo, his description how to use Oryōki. That means how to receive dharma, I mean, food. So basically what he is saying is, food is the same as dharma. So we should receive respectfully, with gratitude, as we receive the teaching from Buddha or dharma. So here he is talking about the sameness. sameness between food and dharma. And when he used dharma, that is ho in Japanese and Chinese, of course, as you know, dharma has many meanings.

[11:54]

And one is being or existence, each and every being. And the second is truth or reality, to which Buddha awakened to. And the third is teaching, teachings of Buddha about the truth. And the friend Dogen Zenji used this whole Sometimes he includes all three meanings. The reality to which Buddha awakened is how all beings are. That's what reality means. And Buddha's teaching is about the reality how all beings are. So, when he said food and dharma are the same, that means food and truth, not only that each and every being.

[13:09]

Of course food is one of all beings, but not only beings, but also it means truth. And it also means what Buddha taught. as the truth of the reality of all beings. So, it's kind of a confusion or a vague. So, we must be careful. When he said food and dharma are the same or identical, that means he said food is the same as truth, or reality, or suchness, and same as what the Buddha taught. So we have to really venerate, respect, and receive with gratitude. And, as I said, the first sentence, Dogen quote, is from Vimalakirti Sutra, and this is interesting and also, I think, helpful to understand what Dogen discusses about

[14:20]

you know, this good and bad, and going beyond good and bad. So I'd like to introduce the story from Vimalakirti Sutra. In this Sutra, Vimalakirti is a lay practitioner, and this is one of the most well-known Mahayana sutra. So this is different from the Pali sutras or early Buddhist texts. So this shows the difference between the idea of good and bad within the samsara and going beyond good and bad that allow us to go to nirvana. In this sutra, this is a really interesting story, that Vimalakirti, the lay practitioner, is sick.

[15:32]

And Buddha, Shakyamuni Buddha, asked his major disciples to visit Vimalakirti. But all of his disciples are reluctant to visit Vimalakirti because of painful experiences with him. And this sentence, Dogon quote, has something to do with the case of Mahākāśyapa and Śubhūti. The sutra says, first Buddha asked Shariputra to visit Vimalakirti, but Shariputra withdrew.

[16:35]

So next he asked Mahakasyapa to go to Vimalakirti. Then the Buddha said to the venerable Mahakasyapa, Mahākāśyapa, you go to the Rīchāvi Vimalakīrti to inquire about his illness." So Buddha asked Mahākāśyapa to visit Vimalakīrti to inquire about his illness. Then Mahākāśyapa said, Lord, I am indeed reluctant to go to the Rīchāvi Vimalakīrti to inquire about his illness. Why? I remember one day, when I was in the street of the poor, begging for my food. So, Maha Kashyap was doing, was doing takuhatsu, or begging, in a poor neighborhood.

[17:41]

Then, the Richard V. Vimalakirti came along and said to me, Rev. Mahākāśapa, to avoid the houses of the wealthy and to favor the houses of the poor. This is partiality in benevolence. Rev. Mahākāśapa, you should dwell on the fact of the equality of things. This equality of things is the same thing, same word. So, Mahākāśyapa was well known as his very strict practice. And he was always doing tako-hātsu. And somehow Mahākāśyapa was doing tako-hātsu in a poor neighborhood.

[18:49]

And Demarcus was a really rich, wealthy merchant. So he was complaining to Mahakasyapa, why don't you come to my house? You only give an opportunity to make donation to the poor people. That is not equality. That is discrimination. So, in a sense, Vimalakirti makes fun of the Bahakasyapa's strict practice as a kind of attachment to the poverty. And you should seek alms with consideration for all living beings at all times.

[19:55]

So, don't practice doing takuhatsu only with poor people. You should beg your food in awareness of the ultimate non-existence of food. Non-existence is emptiness of food. Food is empty. That means food is... whether praying food from poor family and delicious food from rich wealthy family are the same food. You should not make discrimination. And you should seek alms for the sake of eliminating the materialism of others. So you should practice begging for... not for yourself to attain enlightenment, but for other people.

[21:02]

When you enter a town, You should keep in mind its actual voidness, or emptiness. Yet, you should proceed through it in order to develop men and women. You should enter homes as if entering the family of the Buddha. So you should not discriminate the layperson's houses and buddhas or monasteries where Buddha lives. You should accept alms by not taking anything. Does it make sense? That means there's nothing to accept, no one to accept, no one to offer. This is the awareness of emptiness of the person who receives, and the person who offers, and the gift.

[22:04]

You know, this is part of the, you know, merchant emptiness of three wheels. Givers, receivers, and gifts should be empty. You should see form like a man blind from birth. That means, you know, the person blind from birth cannot see anything. But, when Akirati asked Mahakasyapa, you should see things as if a person who is blind from birth sees nothing. That means really emptiness and being free from any kind of nāma-rupa. There's no way to make judgment. Really equally, without any discrimination.

[23:12]

Here sounds as if they were echoes. That means no meaning. Smell scents as if they were winds. And experience taste without any discrimination. Touch tangibles in awareness of the ultimate lack of contact in Gnosis. and know things with the consciousness of an illusory creature." So, he's talking about encountering of six-sense organs and objects. And there should be no discrimination. We should encounter all the objects with equality, without any judgment.

[24:15]

That which is without intrinsic substance and without imparted substance does not burn. I don't understand this sentence. And that which does not burn will not be extinguished. That means nothing really exists. So you should not cling to anything, and so you should be free from any value judgment. That is what equality means. And he continued, Vimalakirti continued to, you know, asking Mahakasyapa, but I go to the Supruthi's case. Then, the Buddha, so, Mahakasyapa said, I don't want to go. Anyway. So, next, the Buddha said to the Venerable Shibuti, Shibuti is the person well-known for his deep understanding of shunyata, or emptiness.

[25:28]

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

[26:35]

He took my bowl. So, Imara Kiriti saw Shibuti was begging. So, he came out of his house and took Shibuti's bowl and get into his house and filled it with some excellent food. and said to me, Reverend Shibuti, take this food, if you understand the equality of all things, equality of all things, that means without any discrimination, by means of the equality of material objects, So we should see the equality of material objects also. And if you understand the equality of all the attributes of the Buddha, by means of the equality of all things.

[27:43]

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

[29:05]

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

[30:06]

And yet, we should be free from egocentric views and practice Buddha's way. And, if you can produce the knowledges and revelations... Knowledge, I think, is wisdom, Buddha's wisdom. And revelations, this is nirvana. Conquering ignorance and craving for existence. So you should enter nirvana without conquering ignorance and attachment or craving for existence, not craving for material things. If, by the equality of the five deadly sins, you reach the equality of liberation, if you are neither liberated nor bound, if you do not see the four holy truths, four noble truths, yet are not the one who has not seen the truth,

[31:27]

So you should not see the four noble truths. But you should not be the person who has not seen the truth. I think this is what the Heart Sutra says. It says, you know, no four noble truths, no suffering, no origination, no cessation, and no path. And that is in itself seeing the truth of Four Noble Truths. If you have not attained any fruit, that means any result of our practice, that is enlightenment, yet are not the ones who have not attained If you are unordinary person, yet have not the qualities of unordinary person.

[32:33]

Ordinary person means person within samsara. And yet we are not the person within samsara. If you are not holy, yet are not unholy. So neither holy nor unholy. if you are responsible for all things, yet are free of any notion concerning anything. So we need to take care of everything without the notion about we have to do it. This is what Vimalakirti said to Subruti. This is true sameness, equality, and true way to see the emptiness, Vatsinatha. So if the person who sees, who practices and studies the truth of shunyata and tries to escape from the world and practices only within the monastery or in the mountains, separate from the people in samsara,

[33:53]

is not the real way, true way to really see and live based on Shunyata. So that means, samsara in which we are transmigrating, In the early Buddhism it said, the goal of Buddhist practice is leaving samsara and entering nirvana. This is the world of good and bad. Or evil. And because we do things good or bad, we go up to the heaven or go down to the hell. And there are many different conditions within this samsara. But the goal of Buddhist practice is to get out of this endless transmigration and enter nirvana.

[35:01]

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

[36:15]

That is what basically Vimalakirti is saying to both Mahakasyapa and Subhuti. And that is the sentence Dogen quotes in Fushiku Hanpo. So, Dogen's point in Fushiku Hanpo regarding receiving food is we should receive the food as Gemara Kirti said to Subhūti, as the dharma or reality of all beings as it is. So that is the sentence, dogma quote. But the next sentence, just let dharma be the same as food, and let food be the same as dharma, I think Dogen kind of twisted the meaning in Vimalakirti Sutra.

[37:31]

In the Vimalakirti Sutra, Vimalakirti asked Shuddhati and Mahakasyapa, don't discriminate from the plain food from poor people and excellent food from rich people. So, whether poor or coarse food or rich, excellent, fancy food should be received with equal attitude, equal gratitude. But Dogen kind of twisted, but he said, in the second sentence he said, we should let the Dharma be the same as food. and food same as dharma. So he is saying food and dharma should be the same. It's not a matter of quality of food. So basically what he's saying is whatever food we receive is dharma.

[38:38]

That is the beings and the truth or reality and also what Buddha taught, Buddha's teaching. So we receive any food as a Buddha's teaching. For this reason, if dharmas are the dharma nature, if dharmas, each being, is dharma nature, food is also a dharma nature. Dharma nature is the same as Buddha nature. And then, if the Dharma is suchness, then food also is suchness. Suchness is reality itself. So, food is reality itself. So, we should receive food as the reality itself. If the Dharma is single mind, single mind is one mind, that is Buddha mind.

[39:44]

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

[40:51]

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

[42:00]

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

[43:06]

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

[44:16]

A means not, and nottera means cannot be go beyond, cannot be above this thing. So, usually this is translated as answer first. Answer first. And this sa means two. And Myak means this tone, equality. And the body is awakening. So, Chinese translation of Anuttara Samyak Sambodhi is Mujo, Sho, Tō, Shō, Gaku.

[46:09]

Nō is Nō, and Jō is above. So nothing above this. That is highest, or unsurpassed, or unsurpassable, or supreme, highest. And shô means true. Shô in the name of my name. True. And tô is the same as this tô. Equality. That means Buddha's awakening is the way to see things equally without any discrimination. You know, the Buddha's wisdom is called Great Perfect Mirror Wisdom. That is, the mirror reflects everything as it is without any distortion. And another name is Byōdo Shōchi.

[47:14]

Another name of Buddha's wisdom is Byōdo Shōchi. Wisdom which sees the nature of equality. So, and also, one of the translations of Sanskrit was samādhi, is tōji. Tō, same tō. And ji means to hold or maintain. That means to hold or maintain everything with equality. That means without any discrimination. Accept everything as they are. That is two awakenings of Buddha.

[48:15]

So, Dogen said, this to, this to, not equality, but this toe is the toe within Amitāra Samyukta's body. So, Dōgen Zenji used this expression in Shōwaku Makusa as, when the beings are in equality, evil is inequality. When the beings are in equality, good is in equality. This means, when he discusses about good and bad, and not doing of evil, and doing of good, he is seeing good and evil from this point of view, Buddha's point of view, or Buddha's insight, or awakening, or wisdom.

[49:20]

Otherwise, if we see from human point of view, you know, good and bad cannot be equal. It should be discriminated. It should be distinguished. And we should not do evil, and we should do good. But from the side of Buddha's wisdom, good and evil are both equal. That is Dogen's point of view when he discusses good and bad, or good and evil. And that is also the Mahayana point of view, same as Vimalakirti. We should see discrimination and non-discrimination, or good and bad and beyond good and bad, equally. So it's very kind of complicated.

[50:24]

That means we should see, you know, good and bad, of course. And also we should see going beyond good and bad at the same time. And what Dogen discusses in this writing is about kind of a relationship or connection within our personal life. of these two sides as one thing. And next, Dogen Zenji in Fushiku Hanpo discussed about another example of usage of this to. That is, Awakening to the true sameness is the ultimate identity of all the suchness from beginning to end.

[51:29]

This awakening to the true sameness is Anuttara Samyak Sambodhi. And next expression, ultimate identity of all the suchness cease from beginning to end. is an expression from the Lota Sutra. As I often talk about this expression, shoho jiso, because this is really important to understand Dogen Zen's teachings. So I almost every time when I talk about any chapter of Shobo Genzo, I talk about Shobo Jisso.

[52:41]

And I did it when I discussed about Uji in Minneapolis. So you might remember. Here, I also talk about shōhōjūsō many times, so I think you already remember, but let me repeat, because this is really important to understand dōgen. And also, this is the most important expression in the Lotus Sutra, and because Tendai school, the teachings of Tendai school, is based on the Lotus Sutra. And Dogen Zenji was ordained as a, first ordained as a Tendai monk, and basic teaching he studied, before he started to Zen, was the Tendai teaching.

[53:46]

So, for Dogen Zenji, this Shōhōji-sō is a really fundamental teaching to understand the Dharma. The expression he used here, ultimate identity of all the suchness from beginning to end, is a translation of Honmatsu Kukyo Togo. or sameness.

[54:50]

And this is a tenth of ten suchnesses in the Lota Sutra. In the Lota Sutra, to this, not describe, but point the reality of all beings, Shokuhoji saw is true form of all dharmas, or all beings. When I say the reality of all beings, it refers to shoho jisso. And when Chambers used the expression, the reality of life, it also means shoho jisso. In the second chapter of the Lotus Sutra, It says, because the Dharma which the Buddha has perfected, or penetrated, is the chief unprecedented law, or Dharma, and difficult to understand.

[56:34]

Only a Buddha, together with a Buddha, can fathom the reality of all existence. This reality of all existence is the translation of shohō jissō, the true form of all dharmas, or all beings. This is to say, all existence, or all beings, has such a form. There is ten suchnesses. This one is the last one, tenth one. First one is form. Let me write in Chinese character first, 想 shō Tai, Riki, Sa, Yin, En, Ka and Ho.

[57:50]

So is a form. So is nature. And Tai is body, or another translation is substance. And Riki is energy. And Sa is function. In is cause. And en is conditions. And ka is effect or result. And ho is, in this translation, the contents.

[59:02]

Another translation is retribution. This is what the Lotus Sutra says about the reality of all beings. And my understanding is the first five is the uniqueness of each and every being. Each and every being has its own unique form, unique nature, and body or substance, and energy and function. So each and every being is different or unique. And yet, you know, each and everything has its own cause.

[60:06]

We are the result of some cause. And our conditions, we cannot live without relationship with others. And our thought we do has its own result or effect. And as a result, we receive, become something. The example we used is a seed of a plant. Each and every plant has its own form and nature and substance or body and energy and function.

[61:15]

And seed is a result of the function of a life activity of the previous generation. And seed, when seed is sown on the ground, if there is a certain conditions, like a certain humidity and light temperature and nutrition, all those conditions are there, the seed can grow and keep growing. seed, the plant will grow, it has branches and leaves and flowers, bloom flowers, and bear fruit. And within the fruit, there's a seed for the next generation.

[62:19]

That is how, you know, life continues. And to produce the seed for the next generation, that is the result of this entire process of growing, there must be some support from all beings. not only the factor that actively helps the seeds to grow, like water, or sunlight, or temperature, or nutrition, but the fact that it doesn't happen, like even when a seed was planted, if a bird came to pick up

[63:20]

and ate the seed. The seed could not grow. So the fact that no bird came to eat the seed is also a condition that helps a seed to grow. And there was not a fire at that time. It was also the factor which helps or allow a seed to grow, to sprout. So the fire did not happen. Also, one of the conditions, a seed could grow. So this means, really, everything in this entire universe is a condition, even a little, tiny seed to sprout and grow. So actually, this condition is not only certain conditions that actively help a seed to grow, but all things happening in this entire universe support a seed to grow.

[64:40]

Without this support from the entire universe, even a tiny seed cannot grow. So this N is our condition, is the relationship with other things within the entire universe. So without this connection and support from the entire universe, this seed cannot grow. And of course when The Lotus Sutra discusses about this reality of all beings in terms of ten suchness. The Sutra, of course, is discussing about our practice as a Buddhist student. So, the cause or seed of our practice is our bodhicitta.

[65:44]

Somehow we we allow aspiration to study Dharma and practice Buddha's teaching. And in order to practice, we need conditions, you know, teaching from certain teachers, or teaching from books, or the people who support our practice, or even people who don't like our practice, can be a part of the support of our practice. Because of those people, you know, we understand further meaning of this activity. Otherwise we don't think. So, within, because of the support of each and everything from the entire universe, we can continue to practice.

[66:49]

And the result is, in our case, understanding some Dharma, and we can carry out the Dharma practice, and we become mature, and we may experience within our practice that this teaching, Buddha's teaching or Dharma is really true. That is a kind of awakening. So awakening is a result or effect of our practice. And in the case of Buddha, he became a Buddha through his awakening. Gautama Siddhartha became Shakyamuni Buddha. This is a kind of a recompense. And then he became a Buddha.

[67:51]

That was not the end of the story. When he became a Buddha, he had to teach. Not had to, but he made a decision to teach. That is something like when a plant blooms a flower, somehow bees or butterflies visit it, and flowers can offer nectar. And those insects can help the plant to spread the pollen. So somehow this car or result has something to do with other beings. So when we start to grow, all beings help and support. But when we mature, we can offer something to other beings.

[68:56]

So when we are really mature in our study and practice, we can offer something to other beings and support other people's practice. So within the relationship with all beings in this entire dharma world, allows body-mind and continue to practice and awakening and or verification in Dogen's word. And after that we may become Buddha or we may become teacher. That doesn't mean that's the end of the story, but that is another stage of practice. So, yin and ka is relationship with each and every being and within time.

[70:16]

Last generation create or produce a seed. for this generation, and this generation produces another seed for the next generation. This is a relationship as a cause and result within time. And yin and ho is a relationship within space. So both within time and space, Each and everything has connected with each and everything within this entire time and space. That is a basic kind of a, how can I say, image of each and every being within that is living. It's not really existing.

[71:19]

living within time and space, within the relationship with all other beings, at present moment and entire past and entire future. So, as Buddha's wisdom or insight, this entire time and space is one thing. As Dogen said in Shobo Genzo Ujiwa, being and time is one and the same thing. And each time includes the entire time of past and future. And each being includes all beings within the entire space. So we are one with entire time and with entire space. That is the basic, what is the word, not the image, but the word, image, idea, of how we are, what we are.

[72:35]

We exist or we live only within time and space. And even though each one of us, each being is, you know, impermanent and weak and deluded, and yet we are connected with entire time and entire space. In that sense, this entire space is myself. This is me. And yet, There are no such things called me, because this is just a myriad dharmas. That is what Phap Dogen said in Genjokohan, you know, in each and every drop of water. You know, the boundless moonlight means bound in this entire time and space is reflected on each and every being. So each and every being, even that is as small as a drop of dew, still that reflects entire time and space.

[73:53]

So this entire time and space can be part of a drop of dew. And yet, there's no such thing as a drop of dew, because a drop of dew is simply a part of this entire space and time. So from one side, there's no such thing as self, or me, or each and every being. It's all completely empty. There's no such individual being or entity. This is entire oneness. No separation in terms of time or space. It's one space and one time. And yet, in terms of each and every being, we are all unique. You know, we are as tiny as a drop of dew.

[74:57]

But each drop of dew is unique, has unique form, nature, body, and energy and function. So it's not alternative. I'm not you, you are not me. I'm a unique person and you are a unique person. And yet I'm entirely one with this entire space and time and space. And you are also. So you are the center of the world and I'm the center of the world. The world is you, or us, and yet there is no such thing as you or I. That is the basic image or idea of our life, our existence, what is our life.

[75:58]

What do you call it? I don't know. Essence? I don't know. Anyway, this is Dogen's point of view. When he discussed good and bad, and when he discussed time and being, and when he discussed our practice, our life and death, So, unless we really understand this kind of a structure, structure of beings, structure of our life, that is the fact he says, he used the word, you know, as I said yesterday, real situation at this place, real situation at this place, actual reality of our actual life.

[77:07]

is this connection with everything within time and space. And yet there is no such thing as I. And from one side, and from another side, this entire time and space is me. So we should see the reality from both sides. There is no such thing as shohaku, but this entire world is shohaku's world. Does it make sense? I don't think so. I think that is why he said, this is wondrous. It doesn't make sense. That is what he is saying in the next sentence. Yes? Could you clarify for me what is 9 and what is 10? Nine is recompensation or retribution of all this activity.

[78:17]

And, oh, I didn't talk about tenth. Tenth is, Hon is beginning, and Mats is the end. That means from one to nine, Kukyo is ultimately, Ultimately, tō are equal or same or identical. That means these are not nine independent items, but this is just one reality, nine aspects of one reality. That is what this Honmatsu Kukyo Tō means. And in Fushiko Hanpo, Dogen Zenji said, this Tō, or equality of food and Dharma, is not equality or parity, but this Tō, the sameness.

[79:27]

So, when he... Let's watch. 10.30. Zen he says in Showa Kumaksa, when the beings are in equality, evil is in equality. When the beings are in equality, good is in equality. This equality, I don't know how to translate. It's not in quality. But this is taught in this Honmatsukyo-to as this one wholeness of all beings throughout time and space. And this is also sento within another Samyaksa body.

[80:33]

That is awakening our wisdom to see this entire reality as one and same reality. One and same, seamless reality. Equanimity is better than equality. What about equilibrium or something? Equilibrium? Balance. Yeah, equality is balance. It means there are two things and they are well balanced. So, it's really difficult to express this kind of, you know, oneness. Even though there are so numerous beings,

[81:39]

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

[82:46]

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

[83:50]

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

[84:52]

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

[86:03]

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

[87:06]

Does it make sense? In that case, that self is this entire time and space. Right, right. And we can experience that through our self-absorption. That's why Dogen Renji used the word Genjo, or manifestation, instead of Kensho, seeing the nature. We cannot see the nature, but we can manifest the nature. So our practice, our Jajen practice, is not a way to make us wise. and attain kind of a tools to see this reality. But Dazen is a practice we put our entire body and mind on the ground of this real reality.

[88:20]

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

[89:26]

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

[90:29]

I was thinking of the Buddha together with the Buddha, and I thought, you know, in this tradition we sit together. We don't sit alone so much. Well, so Buddha is also within our relationship. So Buddha transmits this reality from Buddha. So Buddha cannot be alone. You see the expression, billions of Buddhas, or all Buddhas. Those Buddhas are not really persons, individual beings. But, as he, I mean, Dogen, wrote in Gyo-Butsu-Ii-Gi, Shobo-Genzo Gyo-Butsu-Ii-Gi, this, our practice is Buddha.

[91:33]

We cannot believe we are not Buddha. We, as individuals, are not Buddha. We are, you know, deluded human beings. But when we practice wholeheartedly, showing Buddha-mūdā within our body, speech, and mind, in the Zen-do or outside of Zen-do, our practice is Buddha. That is what Gyo-Butsu means. Gyo is practice. Butsu is Buddha. And Ii-Gi is conduct or decorum. And usually this expression, Gyo-Butsu-Ii-Gi, is read as practice the Buddha's decorum, or carry out Buddha's conduct. But Rogen Zenji read this Gyo-Butsu-Ii-Gi as a decorum of Gyo-Butsu. So gyo-butsu is one word, noun, or name of a Buddha.

[92:38]

That means our practice is Buddha. So our practice is a conduct of the Buddha, whose name is gyo-butsu, or practice. So butsu or Buddha is not a person or being or existence, but it's something happening. I think that is fat dog and mint. I hope it makes sense. It's going to make sense to me.

[93:29]

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