It really doesn't change by one season, actually. The essential function of each single buddha, the function of each single ancestor, knows without relating to affairs, illuminating without reflecting upon involvements, knowing without relating to affairs. This knowing is self. Illuminating without reflecting upon involvements. This illuminating is one course of itself. This knowing that is one course of itself is to think without discrimination. This illuminating that is one course of itself is a symbol of no-harm-privacy-illumination. Thinking without discrimination. This knowing is absolutely independent without other.

[01:03]

The signal of no-harm-privacy-illumination. This illumination is to gratify without grasp. The water is pure and clear to the bottom. The fish swim slowly. The sky is vast and finds no boundary. The birds fly a while. It really doesn't change. The essential function of each single buddha, the function of each single ancestor, manifests without thinking. Complete has no origin. Manifestation has no thinking. This manifestation is intimate of itself. Completion has no origin. This completion is verified of itself. This manifestation that is intimate of itself is never defiled. This completion that is verified of itself is never absolute or negative.

[02:10]

Intimacy that is never defiled. This intimacy is liberated without relying on anything. Verification that is never absolute or negative. This verification is genuinely capitalized without any attempt. The water is clear to the bottom. The fish swim in like fish. The sky is vast reaching into the heavens. Birds fly like birds. Dogen's comments. Next. Knowing without relating to affairs. Illuminating without reflecting upon environments.

[03:13]

Knowing without relating to affairs. Knowing is not perception. Perception has its limits. Knowing is not of recognition. Recognition is that which is produced by, produced, excuse me, that which is produced. Accordingly, knowing is not relating to affairs. Knowing is not relating to affairs. Not relating to affairs is knowing. It shouldn't be considered as universal knowing, nor be restricted in the narrow sense of self-awareness.

[04:27]

Not relating to affairs means coming as brightness, I hit the brightness. Coming as darkness, I hit the darkness. Setting in, tearing the skin produced by mother. This is a commentary on knowing without relating to affairs. Let me read once more again. Knowing without relating to affairs. Knowing is not perception. Perception has its limits. Knowing is not of recognition. Recognition is that which is produced. Accordingly, knowing is not relating to affairs. Not relating to affairs is knowing.

[05:34]

It shouldn't be considered as universal knowing, nor be restricted in the narrow sense of self-awareness. Not relating to affairs means coming as brightness, I hit the brightness. Coming as darkness, I hit the darkness. Setting in, tearing the skin produced by mother. Okay. And also, next is the illuminating without reflecting upon environments. This illumination is not of shining, nor of spiritual shining.

[06:37]

Not reflecting upon environments is considered as illumination. Excuse me. Not reflecting upon environments is considered as illumination. Which there are no environments connected with illumination. Because environments are illumination. Not reflecting upon means nothing in the universe that is hidden. Breaking the barrier which no head sticks out. Sublimity, wondrousness, merging and not merging.

[07:43]

This is commentary. So, anyway, knowing without relating to affairs, knowing is not perception. I think this is, you can see what knowing is, what wisdom we see. What is knowing? Dogen mentions here, knowing is not perception. Not perception, not usual sense of perception because perception has its own limits. So, perception has its limit. So, knowing is not of recognition. By means of having an object and then we believe we can see something, we know something.

[08:46]

But it's not, knowing doesn't mean that. So, knowing is not of recognition. Recognition means understanding or recognize, recognition or knowing in the usual sense. So, knowing is not of recognition. Recognition is that which is produced because recognition is something produced. It is something produced, means already dualistic. So, that is a recognition, function of recognition, characteristic of recognition. Recognition constantly produces something as an object.

[09:49]

Without object, recognition doesn't work. So, that is recognition. So, that's why Dogen mentions recognition is that which is produced. So, accordingly, knowing is not relating to affairs. So, real meaning of knowing is exactly identical with not relating to affairs. Means if you are related, if you are related to your object, that means already your recognition or perceptions work. When they work, what attitude are you taking towards life? Means you want to know. Already you try to know. Because object is there, very clearly.

[10:52]

So, you try to get it. This is very natural, you do it. So, you already relate it. You relate, you are related to your object. But real knowing is not relating, not related to your object. It means not try to see, not try to know. So, not relating to means to be allowed to see. If you put yourself in an appropriate place, then you can see it. You are allowed to see, even though you don't want. So, this I mentioned yesterday too, this point.

[11:54]

That is called not relating to or not reflecting upon environments. This is related to life, anyway. So, that's why Dogen Dente mentions accordingly, the real meaning of knowing. Knowing is not relating to, not relating to affairs. So, simultaneously. And, not relating to affairs is knowing. So, he repeats the same thing. Our first sentence is, knowing is not relating to affairs, then reversed. He says, not knowing, not relating to affairs is knowing. Because, it's just like Prajnaparamita, form is emptiness.

[12:57]

Emptiness is form, because if we say form is emptiness, immediately we separate it. Form and emptiness. If you separate it, subject and object are not the same. Even though you say form is emptiness, it's separate. If you separate two, two doesn't come together. So, that's why next, Prajnaparamita has to say, emptiness is form. If we say just form is emptiness, where is emptiness? We start to look for emptiness inside of form, or outside of form, or between. We try to, but it is not. Exactly, emptiness is form, simultaneously.

[13:59]

So, we have to say so, like that. Emptiness is form. At that time, emptiness is not something particular, apart from form. Form is emptiness. For instance, A is B. If you say A is B, A never becomes one with B. So, if you say B is A, it's impossible to say so. But, if A and B are the same, you have to say A is B, B is A. Do you understand? That is Dogen Zenji, and you are constantly saying like this. For instance, casting off, dropping off body and mind. We say, by practice, we can drop off our body and mind. In English, it's dropping off body and mind.

[15:05]

It means, body and mind come first. Do you? Then, by practice, body and mind drop off. But, we have to say in a reversed way, dropping off is body and mind. So, dropping off is body and mind. But, first, by practice, we say body and mind is dropping off. But, reversed. Because, dropping body and mind and also enlightenment are not different. So, body and mind is enlightenment. If so, enlightenment must be alive in your body and mind anytime, anywhere. What is this? That is, what is your life?

[16:07]

Life is exactly dropping off. Freedom. So, enlightenment. So, your enlightenment is always working every day. That's why, Dogen Zenji constantly says, Buddha transmits Buddha. Bamboo transmits bamboo. Something like that. Buddha works. Buddha. Something like that. So, always, Dogen Zenji uses the words like that. Immediate. So, same applies to here, too. So, not relating to our fears is knowing. Oh, excuse me. Accordingly, knowing is not relating to our fears. Not relating to our fears is knowing. It shouldn't be considered as universal knowing.

[17:12]

Nor being restricted in the narrow sense of self-awareness. Okay. Well, in the verse, he says, real knowing is not perception nor recognition. So, from this point, real meaning of knowing is complete beyond the knowing and the usual sense. It is not the process of knowing something by means of having an object and perceiving them.

[18:13]

Or, knowing is not the procedure of knowing something by means of analyzing and separating, dichotomizing objects. And, arraying them in the cultural system. It's not. This is not real meaning of knowing. So, complete beyond the usual sense of knowing, we believe. So, what is this? Knowing is that you try to know. But, real knowing is that you are allowed to know if you put yourself in a proper, right place.

[19:20]

Yes. Then, that is what is called, next, what is called accordingly, knowing is not relating to, okay? Not relating to. So, you have to give up. You have to hold up, anyway. You have to throw yourself. If you let go of many things, then many things are felt in your hand. Look at the dimensions in the Pandora. Let go of, and many things are felt in your hand. Mediate, mediate things in your hand. What we do, we do always something reversed. We try to get first. Means, I want to know.

[20:22]

I try to know. Try to see. So, always, you always, it seems to me that you always confine yourself into a small shell. You know? But, real knowing is you have to let go of yourself. Then, many things are, mediate, mediate diamonds are felt in your hand. And, mediate, mediate words coming up from your mouth, from your body, anyway. I read the Pandora in the beginning. I think Dogen Zenji mentions in that way. That is not relating to. Okay? Then, you can experience that which you are allowed to know.

[21:25]

So, accordingly, knowing is not relating to our fears. Not relating to our fears is knowing. That is, put yourself in a proper place. And, they are allowed to know. Is real knowing. Okay? So, next he says, it shouldn't be considered as universal knowing. Nor, be restricted in a null sense of self-awareness. So, from this point, Dogen Zenji mentions denying, correcting our usual understanding of knowing externally. Externally, means we always have an external object.

[22:31]

And then, we experience perception, knowing, recognition, etc. But, religious life is, we try to see inside. Okay? Then, we can have some object. So, go inside. Inside object. Internal object. So, internal object is individual internal and also universal internal object. So, that is called universal. He corrects our understanding. And, real knowing is not a process and procedure of knowing something by means of having the internal object. Okay? And, analyzing them and perceive them and understanding them.

[23:37]

No. It's not. So, that's why he says, not universal knowing and also not self-awareness. Okay? Well, this is... Next, he says, not relating to a fear means, coming as a brightness, I hit the brightness. Coming as a darkness, I hit the darkness. Setting and tearing the skin produced by the mother. In the beginning, coming as a brightness, I hit the brightness. Coming as a darkness, I hit the darkness. It comes from the record of Rinji, Rinzai Zen Master.

[24:38]

Translated by Sasaki Ruth. Sasaki Ruth? Sasaki Ruth. You can find that idiom, not idiom, phrase. Coming as brightness, I hit, I forgot the page, what page it is. Tomorrow, maybe I can tell. Coming as a brightness, I hit the brightness. Coming as a darkness, I hit the darkness. I will explain later. But, that means, that means, anyway, that means you have to live vividly whatever you are encounter with. Okay? Whenever. When the darkness comes, you have to exactly hit the darkness, exactly. Well, when you do Geshe-o, you have to exactly hit the Geshe-o, right there.

[25:40]

That is, so-called, simply speaking, that is the meaning of, okay, these phrases. Coming as a brightness, I hit the brightness. Coming as a darkness, I hit the darkness. Dogen-ji mentioned in Shobo Genzo, he says, when you see, when you see, where are they? I forgot. When you attain, when you attain one, you have to penetrate one. One Dharma. If you, do you remember, in the Genzo Koan, in the Genzo Koan, Dogen-ji mentions, when you encounter, no, when you, when you have one Dharma, you should penetrate it.

[26:43]

When you, when you, yeah, when you encounter one practice, one practice? No. One Dharma. When you encounter one Dharma, you have to practice it, follow it. That's, maybe a little difference, but I don't remember exactly in English anyway. So you can read in the Genzo Koan. So, same things. Coming as brightness, I hit the brightness. Coming as darkness, I hit the darkness. And that is what? Sitting in, tearing the skin produced by mother. Skin means this body, five scandals.

[27:46]

Skin, muscle, bone, and marrow. Anyway, tearing down, tearing down that skin completely, and produced by mother. Anyway, sit down there, otherwise you cannot hit both sides. That is real knowing, means you have to exactly put yourself in the proper place, completely throw yourself. That's why Dogen-ji says, you throw yourself to the Buddha's house. And then, I think, without using any strength and power, something comes from Buddha's side. In Shojo no Maki, there is life and death. You can read that point in Shobo Genzo, life and death. It's very interesting. You have to throw yourself into the Buddha's house. But then, something comes from Buddha, without using any effort, any strength.

[28:57]

That means you are allowed to know. So, this is, I think I have to explain a little bit about this one. Let me explain the process of religious experience in general. According to Dogen's commentary, in terms of usual knowing, recognition, or usual sense of knowledge, this is a world surrounded by ego consciousness.

[30:00]

Let me say it like this. Ego consciousness. This is the ego consciousness. This is the world we live in. So, in terms of usual sense of recognition, or knowing, or perception, the world you can see is that which is surrounded by ego consciousness. Ego consciousness means the self comes first. You always see, you yourself comes first. See the world first, in terms of your viewpoint. That's why the world is what? The world is your world. Buddhist mentions, always in that way. That is called ego consciousness. The world is surrounded by ego consciousness.

[31:02]

But Dogen then says, it is in that realm of the human world, surrounded by ego consciousness, you cannot understand the real meaning of knowing. You cannot see. You cannot have a real meaning of outlook on the human world, human society, human life. So, what is this? Is there any other world beyond ego consciousness? Yes, there is. This is a world unknown by ego consciousness. This is unknown. But most people cannot experience. That's why it is kind of mysterious, we say. So, if you look at your world, your life, and very naturally you can see the world A.

[32:09]

That is a world surrounded by ego consciousness. Then, if you practice again and again, deep in your life, very naturally, you can see the world, you can see the world which is not good enough. So, very naturally you have lots of doubts. What is the world? What is human life? Then, very naturally, you can see another world, the unknown. Even though you cannot see, you can imagine. You can imagine another world, unknown by ego consciousness. We can imagine. But we don't experience that world, so-called B, anyway. So, how we should experience this?

[33:11]

That's why we have to. This is, I say, this is A. In the world A, you always come first and try to see, try to know. This is typical attitude. But B, if you want to know the B world, you should forget that system. So, you have to put yourself in a certain appropriate place. Then, you are allowed to know. Where is the appropriate place? What is the process? That is called faith. That is called faith, belief. Usually, we say belief, faith or belief. Then, if you put yourself in the realm of so-called faith and belief,

[34:31]

but still faith and belief is vague. So, very naturally, in Buddhism, we can see a certain imagination of the deities, kind of unpowerful, something like that. Avalokiteshvara and God, many deities there. And the powers, natural power of nature, universe, power of universe, we can see. If you don't want to have a certain particular deity created by religion, so you can see the power of universe, power of nature, something like that. Which is a completely unknown world by ego consciousness. So, all you have to do is respect the power of nature, power of universe. As American Indians do in that way, very straightforward towards the power of nature, power of universe.

[35:36]

And then, you can see. In other words, rely on. The Sinskul and the Tsingtang founder of the Sinskul Pure Land School emphasizes that we have to completely rely on Amitabha Buddha. Rely on means you have to completely throw yourself to the power of Amitabha. Amitabha means eternal longevity. Longevity, we say. Longevity of Buddha's life. Or, we say, the life of longevity of Buddha's life. This is the meaning of Amitabha. So, we don't know what Amitabha is, but Amitabha means light. The longevity of Buddha's life, or light of, or illumination of longevity.

[36:46]

Longevity of Buddha's life. So, if you completely throw yourself, means to rely on this Amitabha, means you have to, day by day, you have to be mindful of this Buddha. You have to put yourself always in Buddha's world, like this, every day. That is what HA, chant, practice, chant the name of Amitabha. Being mindful. Mindfulness, practice of mindfulness. Concentrate with Amitabha Buddha. Then, you are allowed to know. To know the unknowable world. That is religious experience. Religious experience. Then, through this religious experience, very naturally, you can see something unknowable.

[37:52]

Which is called, whatever you say, Amitabha's world, or Avalokiteshvara's world, or kingdom of God, you can say. This is a B. B. By what? By means of your wisdom. So, here is the wisdom. Wisdom is really main spring, main spring to know, to put yourself in appropriate place. Wisdom is main spring for you. To experience religious life. Then, here is, this is wisdom. But, let's say, this is very usual experience, process of religious experience.

[39:04]

If you want to have religious experience, you always have to stand up to this place, in the B world. Relying on Buddhist life, the Amitabha Buddha's power of nature, anyway. But, there is a problem. The more you rely on the power of universe, power of nature, power of whole world, at that time, the more you can see very strongly, A world. Ego consciousness. Ego conscious world, coming up, constantly. The more you practice hard, straightforwardly, sincerely, that A comes first, comes constantly to your life. Then, naturally, but basically, you can't escape from this place.

[40:11]

So, you have to constantly standing here. The more seriously you standing this world, the more seriously you can see this world. Then, finally we say, we are sin. Very sinful. Can you imagine? Very natural, sin. S-I-N. Sin. We are very sinful. This is not denying, not negative. But, very naturally, you can see this world. You know, human world, the A world. Surrounded by ego consciousness. Okay? So, that's why, very naturally, Shinran, founder of Pure Land School, says, we are really sinful. Really sinful. Very strong sin, in the bottom of human life.

[41:17]

Very naturally, Shinran, founder of Pure Land School, into the, you know, the craving, the human desires, constantly. Then, the more he can see that, you know, the human desires, by what he is sinking into the bottom, it's on, of it's on. Then, the more he has to have strong religious practice. This is, he has to rely on, more strongly, Buddha's powers. This is, constantly. Very naturally. But, the more he does, he realizes, the A and B world. Okay? Remember this one, this is very important.

[42:18]

A, including A and B world, is what? Still mundane. Still mundane. So, in Buddhism, it is, truth is divided into two, okay? Mundane truth. Super mundane truth. Okay? So, usually, religious experience is described by this mundane sense. But, it seems to be very crude. Mutual, but no. It's still mundane. Because, still you can know. Spiritual, inside spiritual object. Spiritual object, you can have. Spiritual object. Inside of individual life, or inside of the universe.

[43:22]

Still you can. Well, even though you don't know what the object of inside of the universe, you don't know what it is, but you, unconsciously, you imagine. You create imagination of inside, power of universe. Inside, that is what? Divinity. You know? Or we say, power of universe. Very natural. So, you create a certain image of person, idea of the power, inside power. The power of inside universe. So, still you have an object of inside. So, still, that knowing is not real knowing. It is still knowing in the mundane world. Both A and B.

[44:26]

Both mundane. That's very interesting point, okay? But, usually, people always talking about mundane truth. That's it. No. That's why it's not universal. But, if you practice harder and harder, you can see the Amitabha Buddha, you can see the divinity of the world, or divinity or god, whatever you say, Buddha, okay? But, that Buddha, idea of Buddha, you can see very deeply, it's still skeptical. So, finally, you can feel, what is real Buddha? Real Buddha is something more than. So, you can see. This is something.

[45:28]

So, you can see the image of the Amitabha, image of the power of the universe, but still, the more you practice again and again, you can have still some doubt. What is Amitabha? What is the power of universe? What is it? So, finally, real meaning of power of universe, real meaning of Buddha, or Avalokiteshvara, and whatever you say, is something more than Amitabha you have believed. You have seen. Something more than. Okay? This means complete beyond, beyond universal knowledge. So, beyond something more than your wisdom you have believed. Alright? Now, that is called, I don't know how can I call,

[46:34]

this is called Dharma. We say Dharma. Temporarily, let me say Dharma. This is a sea, alright? According to the Avasthantika Sutra, we say the kind Samadhi, ocean-sealed Samadhi. Ocean-sealed Samadhi. Dogen Zenji also mentioned about ocean-sealed Samadhi, in the Shobo Ginza. It is very interesting point. But, ocean-sealed Samadhi is not Dogen's term. It comes from Avasthantika Sutra. But, its understanding is quite different from Avasthantika Sutra. So, that is Dogen's point. Very important point. Okay? So, next. If you see something real meaning of Amitabha's power of universe,

[47:35]

but you don't know what it is. You don't know what it is. But, the more you practice harder and harder, seriously, then you can get out from this mundane world. You can see. Just a little glimpse. Okay? Glimpse something. That is sea world. Sea world is something which makes it possible for A and B to be possible. To exist. Exactly. It is what? I don't know. It is power or nature or energy? I don't know. Buddhism says it is called Dharma. Temporary. Okay? Let me say temporary Dharma. If you see even a little bit of Dharma, then you are really curious of it. Then, naturally, you can depend on it.

[48:37]

Naturally. By your power. You are pulled in by this Dharma. Sea. If you see this one, naturally you can see. So, very naturally, you are standing here. Okay? This is your standing position. The more you practice something, then you can see this world. You know, here are the eyes. Okay? Here are the eyes. You can see. You can see this world. But, you are standing here. Okay? You can see this world. But, as long as you stand up here, this world is still imaginations. You glimpse. You constantly see the light through the darkness. You don't know how to reach. So, this is very common.

[49:38]

That's why Christianity or whatever it is, anyway, always people talk about the truth. Anyway, looking at this one, imagination of the truth. So, that is why mundane truth. Mundane truth. It's not bad. But, it's not real good. It's good. But, it's not super good. So, because you are standing here, and also, you can look at this one. Okay? Looking at this one. But, if you look at this one, even slightly, it really helps out. So, very naturally, you are drawn in by this world. Very naturally. Then, you can continue practice. This is very natural. And then, Dogen's way is quite different. Let me say next. Then, Dogen's, anyway,

[50:42]

according to usual process of religious experience, probably, Dogen's also has went through this process. A and B. But, finally, Dogen's, anyway, Dogen's are free from this mundane process. Mundane world. And then, he can see, the moment when he can see this world, so-called sea, then, he stands up here. Completely, he stands up here. Then, because he can see that A and B are reflected in the sea world, so-called ocean. Okay? Our Santaka Sutra says, Millions and millions of diamonds are completely reflected in the ocean. And, they become in samadhi.

[51:44]

Means, they are very settled down in peace and harmony in the ocean's ocean. Okay? That's called sea world. Diamond world. Right? So, that's why he can see this world, see all things reflected in this world. Okay? But, this world is very pure and very working together. And, when all things are reflected in this ocean, this world completely digests everything. So, if you see the A and B world reflected in the sea, you can see the form of the world, A and B, so-called form of millions and millions of diamonds

[52:47]

in the world of sea. Okay? It's reflection of the form. But, that reflection of the form is digested and dissolved into this world. Very natural. But, Dogen Zenji is free from this position and he moves to this position simultaneously and stands up here. Okay? And then, he sees very deeply with his body and mind a form of millions and millions of diamonds reflected in this world. And, that form becomes very pure. Very pure. Bright. Very pure and bright. Because, it's not usual form. It's coming from A and B,

[53:47]

but it's a form, but it's not usual form. Because, the usual form comes to this place, immediately the form becomes dissolved, digested by power of this world, so-called Dharma. So, it's form, but it's not form. So, very naturally, that form is very pure. And then, Dogen Zenji, anyway, sees this form with whole body and mind, not intellectual, not wisdom, not usual sense of perception and recognition, not self-awareness. Anyway, he completely sees all forms, internally and externally, even a form of wisdom, even a form of self-awareness, can be seen in this world. So, all are digested. Just like a stomach. If you eat the food, naturally digested.

[54:49]

And the forms are dissolved simultaneously. So, if he can see the form, very naturally, he receives that form. But that form is not different from this form, the form in the A and B world. Because this A and B, C, are not separated. It's completely connected. Like this, alright? Connected. So, temporarily I separate it, but they are connected. Very closely. That's why, if Dogen Zenji sees there are many, many forms reflected in the world of C, then this is simultaneously formed in the world of A and B.

[55:50]

So, very naturally, he accepts this form. But, when he accepts those forms, how do we deal with those forms? Then, Dogen constantly stands up in this world, so-called Samadhi. Because the ocean sees Samadhi. Constantly Samadhi. So, Dogen stands up in this world of C, so-called Samadhi. Immediately, all forms become purified. Dissolved. By what? By Samadhi. By means, by virtue of Samadhi, all forms are completely digested. Then, those forms are digested by C. Then, he can come up again in the world of A and B.

[56:52]

Then live. Carrying those forms. This is called Gassho, eating meals. So, in this world, that's why, in this world, there is nothing to have objects, inside or outside. That's why, not relating to anything. If you have, even a certain object, internally or externally, it is not real Dharma's world. You never know. So, I said, this world is that which you are allowed to know. Yes, but still, the world which you are allowed to know is not perfect world. So, you have to be free from this mundane truth. Then, coming down here. At that time,

[57:55]

the world you are allowed to know is exact. It's not ideal. It's really working. Because, you can see, you can stand up constantly here. What do you mean? Standing here means Samadhi. Constant Samadhi. That is appropriate place. You can stand up. So, basically, you can move away from that one. Because, ocean sea Samadhi, whole world are reflected in this ocean naturally. No one can do anything. Before you understand or before you don't understand, anyway, world is already working in this world sea, reflecting constantly, digested. So, very naturally, we have to stand up here. But, if you stand up, who stand up?

[58:57]

You stand up. And, who deal with what? You deal with this world and be world. But, first of all, you have to stand up here, so-called, in the realm of Samadhi. Really concentrate. You really devote. When coming as brightness, you hit the brightness. This is. Exactly, when you see, when you encounter one Dharma, you have to penetrate. That is Samadhi, attitude. Then, you can come back. A and B, once more again. That is everyday life. Exactly. That is still our,

[59:57]

that is so-called, self-delusion. Complain. We always. Complain, it means, still people are, or I am, still I don't understand it, I cannot stand up. This is our self-delusion, constant self-delusion. If you think so, in other words, I cannot do anything because I am very hard. How can you do? How can you go ahead? Instead of saying so, instead of thinking in a passive way, why don't you think in a positive way and do it. Do it. Take one step forward first. But if you say, most people don't believe in that way, or including me or you. I cannot understand. I cannot do it in that way. It's impossible.

[60:59]

This is already you are going back. How can you go ahead? The world is completely taking care of you, going ahead constantly. You cannot go back anyway. So all you have to do is, instead, take a step. Take one step ahead anyway, instead of going backward. That is so-called self-delusion, self-complaining. That is one of the three poisons we say. You know, greed, anger, and we say self-delusion or ignorance. So most people always say so. I don't understand, so I am not good. Students say, I am not a Buddhist. Exactly. But that is self-delusion. Exactly. Basically, we are already living here. Okay? So why don't you anyway do it?

[62:02]

This is called Buddha nature. Read Buddha nature in Dogen's, by Dogen's. Dogen mentions this world, not this world, B world. No. So constantly he mentions this world. It's very pure. That's a little difficult to understand it, but it's really true. If you cannot stand up here, how can you bring the peace to your life, to other's life? If you stand up here, always you struggle, spiritual struggle there. Forever. Forever. Even though you can glimpse this world, okay? So even Shindong, Shindong's life is very dramatic, very dramatic. What the Fu are very popular among many people, Japanese people, very interesting, because his life is very dramatic.

[63:05]

Because he is standing here, mundane world, purify his life constantly by religious practice, and then he glimpses this world. That's why, even though he says, I am sinful person, but sinful, most sinful person can be saved by Amitabha Buddha, naturally. Even though you don't pray, you are originally saved, because Shindong can see this world, glimpse anywhere, constantly see the light through the darkness. So very naturally, eight world is separate. So world is this, eight world is dirt, dirty. You say Gojoku means five kinds of dirtiness, you know, filled in the eight world, human world. So very separate.

[64:07]

So very naturally, you have to separate this one, and then depends on something, you have to jump over to the Amitabha Buddha very strongly. That is faith, belief. Then you can really see power of Amitabha, power of universe, which you don't know what it is. But the more you believe, the power of universe, finally still there is some confusion. You don't know what it is. So you have some doubt about the belief that you believe in the power of universe. Then you can see what is real meaning of the power of universe is. Then you can see this world as a light, light.

[65:09]

Then Shindong and Yuju people constantly see this world. But for Shindong, Shindong has a very strong, serious intention, seeking for living in peace and harmony. Standing here and glimpsing this world constantly. That's why his life is very dramatic and also very religious. But Dogen's way is not dramatic. He always stands up in Samadhi. Always Samadhi. He always stands up in Samadhi. That's why he is non-dramatic and non-humanistic. That's why if you read the Joppa Gange, you feel, what's that? Very far away from us. But it is the best way. It is real Buddha way. Because Buddha mentions

[66:11]

we are Buddha. Why don't you stand up in the Buddha's world first? Whatever happens, stand up and practice, live in the Buddha's world. Don't escape. You cannot escape. That's why Dogen says, wherever you may go, you are doing something in the Buddha's world, always. So, constantly, you have to stand up. But people don't know how to stand up, how to practice this. That's why Dogen's way is quite difficult teaching and also people don't pay attention to it. Because very super mundane world, but it's not far from us. It's very close, but people don't know how to practice. How to pass them across, work together, we don't know how. Because usually

[67:13]

we do this one. We believe this is a religious life. Are you saying that if we just wake up, we don't need the religious process? I don't mean you don't need. More or less, that's why even Dogen probably could pass through this process. But most people stop here. And talking about the religious life. You understand? Oh, yes. For instance, I believe for instance, I believe Avalokiteshvara. What's that? So every day, my family is very very serious Shinsuku followers, Pure Land followers.

[68:13]

So my parents constantly chanting chanting the name of Amitabha every day. Even during the working they chant. My father, my mother, every day. So that sound of the Amitabha penetrates my life. So I also very naturally chanting and very deeply I feel that Amitabha, but still I don't know what Amitabha is. But usually people don't want to get out from this one because it's comfortable. So it's not necessary to talk about more. It's not necessary to see something more than that. So usually people, religious usual religious life stops here. They can go this way, but that is

[69:14]

just a glimpsing. Through the darkness, that's it. They never stand up here. Actually that's why we always argue with one truth. Do you understand? Arguing one truth. One truth is no longer one truth. Because mundane, in terms of mundane world, they are talking about truth. So constantly truth coming up in different ideas. But if you come here and stand up here, truth becomes very quiet. Just practice there. Because stand up place itself is samadhi. That's it. So, what is it? Practically speaking, coming and the brightness, you hit the brightness.

[70:15]

That's it. Gassho, chikassho. Then, this is a form. But form is not form. Exactly form is dissolved. By what? Samadhi. Samadhi is what? Characteristic of this world. Kind samadhi. Ocean sea samadhi. Exactly. So, do it. Means, stand up here. Okay? Then form appears. Next, dissolve. All of a sudden. Even though you don't know how it is, we don't know how it is dissolved and how it is digested. We don't know. That's why Dogen Zen says in Genjo Koan. Not Genjo Koan. Oh yes, Genjo Koan. This is very interesting point. You should remember this point. I think Genjo Koan,

[71:19]

I think this one, according to this, page 43. But in the I think according to the journal of Eastern Buddhist. Genjo Koan. 129. Page 39. 139. Volume 5. It says If a person practices and realizes the Buddha way, when he attains one Dharma, he permeates freely that one Dharma. When he encounters one practice, he practices that

[72:20]

one practice. That is exactly same meaning as coming as brightness. You hit one brightness. Next. Since here is where the place exists, since the way is all-pervading, that is a place you have to be. You exist. This is this one. What is a place? You have to anyway hit to that. When you see the brightness, you have to hit the brightness. That is a place you can communicate. Then he said, since here is, that is, this is where the place exists and since the way is all-pervading, this world is completely all-pervading to A and B. The reason we are unable to know

[73:22]

its total knowable limits is simply because the process of knowing is one that lives and practices simultaneously with the Buddha's ultimate illumination. We don't know how this sea digests. A and B reflected in this world. We don't know how. But simultaneously it does. Simultaneously means you are practicing simultaneously with the Buddha here says Dharma's ultimate combinations. Simultaneously you do it. Because the limitation, you cannot. Here says the reason we are unable to know its total knowable limits. You don't know the limits.

[74:25]

How molecules create in the world the presence of water as it really is. You don't know how molecules work. No. How molecules create the real reality which water is present right now right here in certain way. We don't know. But we know. We can know a little bit by mathematics and physics and itself. But actually we don't know. Because if you know if you become one how do you know? Limitation. You know? There is something in you. How do you know? How do you know you? How do the eyes know eyes? No, we don't know. If you become one. How eyes contact lens how contact lens knows

[75:29]

eyes? No. If contact lens if there is a gap between the contact lens and the eyes contact lens contact lens will disturb your life. But if they become one, how do we know? We don't know. We don't know that it's knowable limitation limits. We don't know. Because it's oneness. So that's why Dogen then says the reason we are unable to know its total knowable limits is simply because the process of knowing is one. Oneness. That oneness means living together simultaneously with the whole universe. That's why we don't know. If you live with the mountains mountain teaches you its life but we don't know what is life. Mountain's life. So all you have to do is

[76:31]

just climb the mountains constantly. Okay. This is me here. Do you have questions? Hi. If Shinta was at B and he could see C he had glances at C and you said that once you see C, C will pull you in. Why didn't he get pulled in to do this work? Why did you stay on B? I don't know why. This is his way. Okay. Well, maybe he didn't pull him but still he doesn't know how to do it. He pulled. He pulled that word into his life. That's why he anyway believed anyone is

[77:32]

saved already. Even though you are an evil person whoever, the worst person can be saved already. That's why he knows, he says. But still he is standing here. That's why he doesn't know how to live here. In other words, constantly he reflects upon himself very seriously. Reflecting means he is watching himself constantly. But Dogen doesn't reflect. Doesn't watch. Personally. Anyway, he just doesn't watch. He just puts himself into samadhi first. Constantly. That's why it is a practice. Practice comes first instead of faith.

[78:33]

But then from that practice faith comes up. But in the Shinran he always mentions faith first. And then practice. So little difference. Very subtle difference between. But he also anyway knows this word. That's why it is Buddhism. Part of Buddhism. But I don't know, it is a little questionable. But I am not criticizing anything. But in terms of general Buddhism if you return to the Buddhist way, what is the real Buddhist way? What is Buddhism? Real Buddhism. So very naturally I think we have to come back to this word. This is pre-general. Pre-the original teaching of Buddha.

[79:34]

Of course reflect. But I don't mean ignoring reflection. He reflects. That's why he mentions in the Gyojin no Maki I think he constantly talking about the ancestor's life. Joshu's life and etc. Yes, it is. Because he can see the boss. Exactly. He can see the boss. That's why according to the circumstances he has to go this way, he has to go that way, constantly, freely. You have to go. So you cannot say I should be always harder. You cannot say so. So you cannot say always I have to be allowed to know. You cannot say so. Always boss. You have to go boss freely. But this is your call.

[80:44]

Think of it. Little different reflection coming up. Not reflection. Not reflection. Practice. It's real practice. But if you stand up here you can reflect. Constantly reflect. Because it's separate. Separate. Yes, very much a spiritual gap there. Spiritual gap. No. No spiritual gap. That's why constantly we are Buddha. That's why if you read Buddha nature, naturally you can know what is Buddha nature is. He always talking about this word, Buddha nature. You have to stand up here. But A and B is

[81:58]

not A and B we can see in the usual sense. For him, A and B is nothing but the Buddha's word. Because the A and B comes from this one. So, A and B are Buddha's word. Or difference. A little flag. Flag. A little signal. Yes. That's why this is human nature. That's why when you see, you have to see the boss. Boss means flag and signal. So you cannot see. If you stand up here you cannot see. You cannot have any particular form. I should do this or I shouldn't do that. No. You cannot say. Always you have to be in samadhi. Constantly. Open yourself and then you have to go. Free. You know.

[82:59]

No. No. Nothing to say. That is. That's why he said not relating to affairs. So that is constantly you have to put the real place. Pure place. To be allowed to know. But here, if you put yourself to a certain proper place to be allowed to know, it's still the practicing the give and take. If I put there, maybe something I can get. Consciously or unconsciously. There is the give and take there. Do you understand? Do you understand?

[83:50]

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