So, for the book, the explanation says, as to the explanation of this figure, three drums, it says drums, okay? Drums. What? Drums, or dance, or individual life, whatever you say. Three drums on the boat refer to the three Buddha bodies, Dhammakaya, Sambhogakaya, Nirmanakaya, or the perfect transmission of the three minds, past, present, future. I would like to explain it today, but... Tomorrow is... Will it be tomorrow? Will I have the last lecture?

[01:13]

Well, if I will be here September 1st, I will... Is it okay to go more? I would like to anyway finish this. Through the practice of reversed Subhasiddhika, right in the middle of unity of samsara and nirvana, you can attain enlightenment. That time you are called Buddha. This is the second figure, second figure of Deity. Then, this is, that practice is very important because Buddhas, six Buddhas in the past, and all Buddhas and patriarchs

[02:35]

practiced in that way and attained enlightenment as perfect Buddha knowledge. So, right before the second figure, there is six Buddhas' names in the past written. The third figure, today, I will explain the third figure. The second page is... In the top, you can see the Shakyamuni Buddha body here. This is right on the right side of this circle. Look at this picture. Right below this third figure, this is the top page. This is Shakyamuni Buddha body.

[03:46]

As to the explanation of this figure, three drums on the boat refer to the three Buddha bodies, Dhammakaya, Sambhogakaya, Nirmanakaya, or the perfect transmission of the three minds, past, present, future. Three drums on the boat, this is, it refers to the letter, Chinese letter of mind. Mind. Mind. So, this mind changed like this. Three drums, three drums means three bodies. One is Dhammakaya, second is Sambhogakaya, and third is Nirmanakaya.

[05:08]

Dhammakaya Buddha. Dhammakaya Buddha is ultimate truth, representing as no increasing, no decreasing. No birth, no death. This is Dhammakaya Buddha, the ultimate truth. Second is Nirmanakaya Buddha. Nirmanakaya Buddha is Shakyamuni, the Buddha as a human being was born in this world as a human. This is Nirmanakaya Buddha. And Sambhogakaya Buddha is the not Dhammakaya Buddha, neither Dhammakaya Buddha nor Nirmanakaya Buddha. Completely beyond the category of Dhammakaya and Nirmanakaya Buddha. That is Sambhogakaya Buddha.

[06:11]

So, three bodies implies how we should live in this world. Dhammakaya Buddha refers to seeking for a great image of human life. This is Dhammakaya Buddha, which is immense, which is no increase, no increasing, no decreasing. No birth, no life, no death. That is the ultimate truth which we have to seek for. Third is Nirmanakaya Buddha. Nirmanakaya Buddha is our human body and mind, which is present in the present.

[07:14]

Right now, right here. Then the Sambhogakaya Buddha is the ultimate attitude towards human life, how to live, how to live, today to today, year after year, moment after moment. You cannot attach to the ideal image of human life. If you just attach to the ideal image of human life, your living in reality is really up in the air. It doesn't work. But if you see the ideal image of human life, which is called ultimate truth, which is called Buddha, that is very beautiful, very beautiful, which is attractive, very attractive.

[08:23]

So, if you study Buddhism, Indian religion, Bhagavad Gita, Upanishad, their teachings are very beautiful, very beautiful. Because constantly they are seeking for ultimate truth, which is immense, which is immense. No increasing, no decreasing. That's why, well, yesterday I told you the ten realms of existence at that time. Among them, there are two realms, Shravaka and Pratyekabuddha. Shravaka and Pratyekabuddhas are criticized as Hinayana Buddhism.

[09:29]

Because the extreme attachment to emptiness causes Shravakas and Pratyekabuddhas to develop a tendency to the onlooking attitude, to their living in reality. And besides, leads them to give up a positive confrontation with their living in reality. It means that far from infusing one's mind with vitality and courage to live in reality, they would rather drive people to the corner of despair and vain. Because all they have to do is to find confusion, contradiction. So that's why Shravaka and Pratyekabuddhas are criticized by Mahayana Buddhism as Hinayana.

[10:47]

So, anyway, on the other hand, if you pay attention to just Nirmanakaya Buddha, your human body and mind, by what you can teach, you can teach Buddha's teaching. It's called the living in reality. But if you pay attention too much to the living in reality, it's very difficult to realize the religious world. Look at some of the Chinese teachings, Confucius and so forth. They are teaching how to live, how to enhance individual personality, and also they pay attention to how to change politics, how to change situation of nations, in relation to politics and so forth.

[12:08]

But no matter how long you study that, it's very difficult to realize religious world. It means little cold, feeling cold being there. They are very rational, very reasonable, logical, understanding how to enhance, how to develop human life. But still there is something called mind, feeling, through which cold air blows constantly. It's very difficult to stop this little cold with just Nirmanakaya or just Dhammakaya Buddha.

[13:13]

It's very difficult. Still there is. You can realize constantly there is a little cold through which cold wind blows. Anyway, we must be Sambhogakaya Buddha, not attached to living in reality only, or not attached to this Dhammakaya Buddha, idealistic, ideal image of human life. Then constantly transcending the birth of death, we have to walk day by day, watching carefully, without falling into the trap of Dhammakaya or Nirmanakaya.

[14:16]

So, watching carefully the conditions around your life which are constantly changing, then you have to walk toward Dhammakaya Buddha sometimes. Sometimes you have to pay attention to Nirmanakaya Buddha, living in reality. So, the three Buddha bodies must be unified as one. Three of them are not different, separate. They are, they must be unified as one. This is called samsinsukha. sam-shin-sokhu-desu.

[15:39]

Sam-shin is body. Sokhu is, according to Kanna sensei's explanation, sokhu is nothing but. Very good translation. Nothing but. Simple. Itsu is one. Three bodies, three Buddha bodies are nothing but one. So, the three Buddha bodies are interpenetrated, interconnected to each other from moment to moment. They are completely one and divided as a whole. In Tendai school, they explain the interpenetration, interconnection.

[16:51]

One is This is me. motsu, go, go-tsu. Ni is two, motsu is six, go-tsu is combination. So, combination of two things. Combination of two things. Combination of two different things. This is one meaning of interpenetration, interconnection.

[17:53]

Second is Hai, men, so, hon. Hai is back, men is front. Back and front, so is mutually, each other. Hon is eternal, eternal. I don't know how to translate.

[18:55]

I don't know how to translate, but philosophically it means self-identity, self-identity. Self-identity. Do you understand this meaning? Self-identity. Self-identity means you can find very often the term, philosophical term, called self-identity. Self-identity means a piece of paper with two different things, back and front. This is self-identity. Just like a piece of paper with two different aspects, back and front. That is called self-identity.

[19:57]

Third. Huh? Yes, yes. This is one cat. Turn around. So, self-identity means that good and evil, samsara and nirvana, are in relation with the front and the back. What appears on the surface are different, but they are one. Like a piece of paper with two aspects, different aspects, back and front. Third is... Oh, hi. Hi.

[21:13]

To, tai, zen, ze. Zen. To is itself. To is itself. Tai is body. So, a thing itself. Or substance. Substance. To, tai, is existence itself. Is existence itself. Zen is totality. Totality. Zen is... What? Zen is also very interesting, according to Tanahashi sensei's explanation. In Chinese, it means a being. Verb, being. Is that correct? Then, this is a being.

[22:13]

That's interesting. Being. In the dictionary, the Japanese dictionary, it says... Integration. Integration. Rightness. Straightforwardness. Or, rightness. Or, straightness. Integrity. Integrity. Or here. And this. Here and now. Or this. Or here. That's interesting. Well, anyway. Zen is totality. Totality must be the being. Being. That which is existence. So, totality is completely something which is existence. Beyond criticism.

[23:16]

Beyond explanation. Just it is. What is just is? This is zente. Four times zente. I don't know how to translate this. But, according to philosophical sense, I think this is... Contradictory... Contradictory... Self-identity. Contradictory self-identity. Or... Contradictory identity, by the way. Contradictory self-identity or contradictory identity. Or unity of opposite. Unity of opposites. Well, san-shin-soku-etsu is... The meaning of san-shin-soku-etsu.

[24:20]

The undivided... The one undivided core of three Buddhist bodies... Corresponds to the meaning of the interpenetration, interconnections. The third meaning. This one. It's self-identity. Contradictory identity. What is the contradictory identity? But even according to Western philosophy, you can find... I think you can find... Unity of good and bad, right and wrong. God and evil. You can find. But anyway, in Buddhism... Just a little bit different, but... I don't want to compare that. But anyway, in Buddhism, this contradictory identity is...

[25:25]

Oh, the other day I took an example. You're Rosalie, okay? Rosalie. Rosalie. Anyway, Rosalie is... There are 108 Rosalies. I told you yesterday... If you see each Rosalie... Completely separated with the rest of the beings... It doesn't make sense. It is not... Its existence is not important. Not important. What each individual, each being is valuable... Is only when... It is interconnected, interpenetrated with the rest of the beings. At that time, this is very important. This is very valuable. So, from this point, this one...

[26:39]

Each being is not a part of... Part of Rosalie. Not part of Rosalie. This is nothing but the whole Rosalie. This is the point. Usually we think this is just a part of the whole Rosalie. No. It's not a part of. Each being is absolutely nothing but the whole Rosalie itself. At that time, this Rosalie... Each Rosalie constantly working toward... Toward... You can see the total dynamic working... Okay? In dynamism. If you understand this Rosalie... Which is completely identical with the whole Rosalie...

[27:45]

At that time, this existence is... Means that it is constantly moving toward... Toward the rest of the Rosalie... Interconnected, interpenetrated. Dogen Zen says that is called total dynamic working. Total dynamic working. So life, death, suffering, old, birth, whatever it is... All are completely total dynamic. The whole existence. Whole Rosalie. It means, that's why Dogen Zen says... Life is total dynamic working of life. Total dynamic working means this existence is... Absolutely not. Isolated being. This is exactly same as whole Rosalie. For instance, this is Karagiri's body here.

[28:55]

Karagiri's body here. If you pick up my nose... This nose is immediately you think... That is a part of Karagiri's body. At that time, this nose doesn't work pretty well. Because this is just a part. Just a part of my body. At that time, according to philosophical sense... This nose comes from oneness. Total oneness. Total whole body in one. So nose comes from one. Then this nose returns to one. At that time, this is Karagiri's nose. This is the third meaning of interpenetration. The interpenetration which is called self-identity. Self-identity is a piece of paper with a different aspect, back and front.

[29:58]

The back and front comes from total totality of the piece of paper. Then back and front aspects return to total totality of a piece of paper. This is a philosophical understanding, very usual. But it is not real meaning of interpenetration or interconnection. So this nose is exactly whole body and mind. Whole body and mind. No gap between. At that time, you can see this nose which is working in dynamism. In dynamic. In dynamism toward penetrating my eyes, my mouth, my nerve, my heart, my emotion. ...of living in reality now without attaching to Dharmakaya,

[31:02]

the idealistic image of human life nor attaching to the living in reality. But this present life is exactly same as Dharmakaya and Manakaya. So you cannot separate completely this body and mind is three bodies of Buddha. So, as to the explanation of this figure, three dramas are on the board to refer to the three Buddha bodies Dharmakaya, Sambhogakaya, Nirmanakaya or the perfect transmission of the three minds past, present, future.

[32:05]

In Lotus Sutra, the life of the Tathagata, it says, since I attained Buddhahood, the kalpas through which I have passed are infinite, thousands of millions of courses of Sankhya years ceaselessly preached, either lore and taught. This is the mind in the past. Anyway, the Buddha preached in the past, millions of years ago. The goddess of Buddha Shakyamuni was born in this world. Constantly Buddha preached.

[33:16]

This is past. The mind in the past. It also says that I exist forever in this world by the power of tactful methods revealing myself extinct and not extinct. This is the mind in the present. It says, I am always on the divine Vajrapak peak and in every other dwelling place. This is the mind in the future. Dogen Zenji also says, I stay forever in the monastery of Eheji

[34:19]

to practice with Buddha's intent direction. Protect the property of Buddha's property and all Buddha's monks forever. This is the mind in the future. That is very important. Wherever you may be, if you just pay attention to your own life, without seeing the ultimate truth, which is in immense expanse of the human world, which is called Buddha, it is very difficult to stay, to be present in the human world. Because if you just pay attention to your own life,

[35:30]

living in reality, without having the idealistic image of great human beings, your life becomes very cold. Nothing to do with others, trees, birds, pebbles, air. Anyway, you have to be present with all sentient beings, day to day. All sentient beings exist in Buddha's world anyway. At that time, you cannot commit suicide, you cannot be killed by yourself. In whatever situation, despair,

[36:33]

more confusion, you can't keep walking towards Buddha's world. This is our mind in the future. At that time, your body, your nirmanakaya, nirmanakaya is the Buddha Shakyamuni itself. In the past, the mind in the present, always pay attention to living in reality and idealistic image of great human beings, living in peace, in harmony with all sentient beings. Constantly figuring out the way how to live with all sentient beings. This is the mind in the present. At that time, very naturally, you can see the mind in the past, what you have done. Then you can see the mind in the future, what you would do.

[37:40]

Then, next paragraph, look at the next paragraph, This black circle implies the mind's past, present, and future, which are unattainable, unattainable. Mind is completely in huge expanse of immensity. That is, well, philosophically speaking, time itself, or eternal time. Eternal time has no particular term, which is called time, divided by any conceptions, past, present, and future. No conception over there. Just eternal time. All sentient beings live right in the middle of eternal time. The moment when you live in eternal time,

[38:49]

at that time, your life is called mind in the present. I'm dropping the dew into the present world. At that time, this is your life in the present. Then, immediately, your life will return to, your life is melted into eternal time again. Then, in the next moment, you will drop the dew again. This is the mind in the future. If you see your life in the past, you drop the dew into the immensity, with no conception of time, present, past, present, and future. At that time, temporarily, it is called mind in the past. So, this is eternal time.

[40:00]

Eternal time. In terms of eternal time, there is nothing too conceptualized. Everything is existence, in peace, in harmony, in equality. Nothing to criticize, nothing to waste, nothing to throw away, nothing to hold on. Anyway, everything is existent in eternal time. Then, the moment when each being exists, right now, each existing being drops the dew here. Then, this is something that you can draw a dot here. This is Katagiri's life. It's called temporarily, it's called Katagiri.

[41:03]

The next moment, you can drop the dew, again, into eternal time. Nothing there. Like water, an empty cup. You can put anything. Or, this is completely water. You can put the color ink, whatever kind of color. Katagiri's is red ink. Bob's is yellow ink. All such beings are responding to various colors. Trees, birds. Then, red color, if you put a drop of dew, red ink. This is Bob's life. This is Katagiri's life. Immediately, it becomes eternal time. Eternal time. Then, it means, constantly, eternal time makes you free.

[42:08]

Makes you free. Makes you free, constantly. The moment when you drop the dew, it is samsara. But actually, strictly speaking, that samsara turns into, eternal time. That time, samsara becomes free. Then, next, that's why you can make a choice of what to do in next moment. Then, you can put another color, yellow. This is called trees. So, many times, many times, in this eternal time, this is all sentient beings. All sentient beings exist with eternal time. Eternal time. With no conception. Constantly, all sentient beings must drop a dew.

[43:12]

Constantly. The moment, immediately, all sentient beings become free. Turning into eternal time. That's why they can make a choice, again, in the free world. Buddha's world. So, this moment, when you drop a dew, is your whole life. This is your whole life. This is called eternal time. Because, this drop of dew, it's not part of this eternal time. Eternal world. This drop of dew is completely identical with this whole world. So, that time is eternal. This moment is very warm. If you see this moment separate from others' moment, it doesn't work.

[44:14]

It's very cold. This must be completely including the totality of human world. That time, you can see this moment, which is working constantly, connected, interconnected, interpenetrated with all sentient beings. That time, this life is called Sambhogakaya. Sambhogakaya. Then, sometimes, in terms of human body, this Sambhogakaya Buddha is represented as Nirmanakaya Buddha. But, in terms of eternal time, this moment, your body and mind is called Dhammakaya Buddha. Your body is not a body. Your body is Buddha's body. Because your body works with all sentient beings.

[45:17]

So, this black circle implies the mind, the past, the present, and future, which are unattainable. Actually, you cannot be mind. Mind is completely something which is unattainable. Then, that which is attainable is Drupadu. You drop. I do drop what you dropped. But, that drop you have dropped is provisional reality. Next moment, it disappears, turning into eternal time again. So, concentrate. That's why you don't know what is your mind. There is a famous Zen story. Zen master, who was master of Diamond Sutra,

[46:29]

was asked by the old woman, what you have on your back. He said, this is commentary on Diamond Sutra. Then, old woman says, you are master of Diamond Sutra, aren't you? He said, yes, I am. If you have some question, please ask me. Then, she said, okay, if you answer to my question, I will offer a dumpling. You have asked me. If you don't answer, if you cannot answer to my question, I don't want to sell it. Then, the old woman says, in Diamond Sutra, the mind in the past is unattainable.

[47:33]

The mind in the present is unattainable. The mind in the future is unattainable. What kind of mind are you supposed to eat dumplings? What? What kind of mind? Can you answer to this? What kind of mind? Present mind, mind in the present. That is a mind you have grasped in your hand. This is what? This is just a drop, just a dew. You have dropped into eternal time. That's all. Next moment, it disappears into eternal time, which makes your life complete. So finally, mind in the present is not mind in the present. You don't know what is mind in the present. Immediately, mind disappears in the dimension of eternal time.

[48:35]

Do you want to eat? Are you supposed to eat dumplings with mind in the past? Well, this is also ridiculous. Of course, you have to eat dumplings with mind in the past, because the mind in the past is exactly on your back. But the mind in the past is something that you have grasped in your hand, just like a dew, which you have dropped. So, mind in the past also disappears. Moment. In a moment. Finally, you don't know what is the mind. What is the mind? You don't know. The monk asked the Zen master, I have a problem.

[49:39]

Will you save me? Will you make mind calm? The Zen master said, Show me your mind, which is confused. What? Very difficult. The mind is confused. Mind in the present, mind in the past, mind in the future. You cannot fix it. Anyway, mind, mind in the past, present, future, which are absolutely unattainable. Although, all are the one and the same Buddha nature, as stated before, there are the unenlightened living beings writhing, writhing in agony. All sentient beings, all sentient beings are the one and the same Buddha nature.

[50:41]

All sentient beings are exactly the existence in the dimension of eternal time, which makes them, their lives free, constantly. But, on the other hand, they constantly drop a dew by themselves. This is the samsara world. Without samsara, you cannot live in the dimension of eternal time. So, that's why, there are the unenlightened living beings writhing in agony. Well, if you see the Buddha's world, you try to seek for the Buddha's world, ignoring, destroying the samsara. That time, you have to be, you have to, you have to writhe, writhe in agony, suffering. The Buddha and Patriarchs feel compassion for them

[51:45]

and bend their mind to be present in the world, participating in arousing the body-mind, practicing enlightenment or apprehending, and entering the way which is unbroken. It is the same as Shakyamuni. Buddha preaches his teachings according to the circumstances after going down the mountain. So anyway, the Buddha and Patriarchs feel compassion for them and bend their mind to be present in the world. Buddha and Patriarchs feel compassion means exactly the same as eternal time. Eternal time. Eternal time is identical with Buddha and Patriarchs' feelings. So immediately,

[52:46]

whatever you do, writhing, writhing in agony, writhing in suffering, writhing in pain, whatever you do, you are constantly in the Buddha's compassion. So the Buddha, that time, the Buddha and Patriarchs feel compassion for them, for you, makes your life free, very free, in order to lead you to take one step forward toward future. And bend their mind to be present in the world. Wherever you may be, whatever you do, you are always in the Buddha's world. So Buddha is always present in the world, in the world. Participating, this eternal time is

[53:47]

called the Buddha when you experience through your body and mind that eternal time is called Buddha. And this eternal time which is called Buddha is feel compassion, share compassion with you, and how do they, how do Buddhas share compassion with you? Participating in arousing the body-mind, arousing the body-mind, arouse to arouse the mind which enables you to help, to help, to enhance, to awaken to Buddha-knowledge. This is body-mind to help us. Participating, arousing the body-mind, body means to help others, to put yourself in others' place. This is body.

[54:50]

Body. Instead of grasping others in your hand, this is body. Body is to put yourself in others' place. Instead of grasping others' life in your hand, this is body-mind. This is helping, constantly helping others, arousing the body-mind. So eternal time is constantly helping, constantly make your life free. But problem is, just you don't realize, that's all. Arousing the body-mind and practicing, then if you arouse body-mind, helping the all-sentient beings, instead of with attachment. But immediately you want to do something actually. Body-mind is actualized in your daily living.

[55:53]

This is practicing. Practicing. Enlightening. Enlightening is apprehending, understanding the depth of human life, touching to the core of human life. And then continually to practice. Practicing, helping others. Instead of grasping others' life in your hand with attachment, that time, very naturally, you can apprehend and touch the core of human life. This is called enlightenment. And nirvana, that time, you can find a way how to live in peace, in harmony. So this is, that way, eternal time is the world unbroken.

[56:54]

Unbroken. No nothing to break. It is, it is the same as Shakyamuni Buddha preaches his teachings according to circumstances after going down the mountains. So after the going down the mountains, practicing asceticism under the guidance of the many teachers, and then he sat under the Bodhi tree and attained enlightenment. But enlightenment, he cannot stay on the chair which is called enlightenment. He has to arouse the body-mind to practice enlightenment apprehension and nirvana anyway.

[57:57]

Sharing his attainment, enlightenment, his experience with all sentient beings. This is Buddha's preaching to all people. Next, accordingly, below the circle Shakyamuni Buddha body is written. So third figure, just below the third figure, there is the name of Shakyamuni Buddha body is written. So it means Shakyamuni Buddha body, Shakyamuni Buddha is existent in the past, in the present, in the future, always. Who is Shakyamuni Buddha in the present? This is all of you. He is all of you. The five

[58:58]

right below this third figure lays the name of Shakyamuni Buddha is written. It signifies that without dwelling in certain step, which is called enlightenment or delusion, whatever, the lively step accommodating oneself to circumstances is determined. The lively steps is taken is taken from moment to moment without dwelling in a certain conception, a certain stage. Our first grade or second grade or enlightenment or delusion, Buddha doesn't dwell in any kind of stage. Constantly Buddha take one step

[59:59]

forward day after day from moment to moment. From this point, Buddha is a person who walks constantly on the path of all sentient beings. Then the third page just one black circle and right below the black circle it says emptiness. And then next to the emptiness it says the pure land of calm and illuminating. Pure land of calm and illuminating. The pure land of the mind only. The eternal

[61:00]

Buddha. The fourth figure implies that implies the place a place where the Buddha Shakyamuni and all of you has to stay. This is called the pure land of calm and illuminating. Calm is calm is tranquility the state of state of mind which is put off the light of candle. In other words that is practice of eagerness. Throwing away yourself into others life helping enrich enriching others life.

[61:51]

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