Reality, the great reality that you are always changing through the space. In other words, emptiness mentioned by Buddha, you can't get away. It is called Buddha. You must always changing. But at that time when you are asked by someone what it is, what Buddha, what emptiness, you can't grasp. You cannot, it cannot be arrested, but say something, guide you. And then also, movement through the space is something that cannot be confined, but only directed. This is very interesting point too. The changing, what your life is changing through the space or emptiness or Buddha's life, Buddha's

[01:06]

world, cannot be arrested, cannot be confined. So what your life is changing is your life in dynamic situation. Changing is, changing, changing of your life is your life in dynamic situation. This is movement. This is movement. In other words, your life is alive. Movement is the great reality which your life is alive. Also this movement, being alive through the space, through the space, is something which cannot be confined, but directed.

[02:12]

So just do that and you cannot be confined. You cannot confine it. What it is? What is movement? Then Dogenjin says, Gyoji, all you have to do is just do Gyoji. What? What? Just do that and what? You don't understand. Because Gyoji or emptiness or whatever, the Buddha or space, movement through the space or Buddha emptiness or circumstances, is something which cannot be completely confined, but directed. Okay? But directed. This is very important. But directed. But this, what it is directed.

[03:17]

It is something which is directed, means to enable man to settle on himself, peaceful, in peace, in probability, with improbability. This is directed, okay? Suggestion, I use the word suggestion, suggestion, yes, suggestion. Suggestion is, I say always, dim imagination, okay? Dim imagination of the smiling mothers in front of a baby. All of you are babies, completely babies. But adult babies, adult babies, that is trouble. If you become completely babies, very easy, very easy to take care of them.

[04:22]

But all of you, including me, adult babies, adult babies, very difficult to deal, take care of, because head is big. The dim imagination of smiling mothers, okay, smiling mothers, this is direction, suggestion. I can't, I can't explain, someone, the other day I mentioned maybe, why is it category, you shave your head, see, office, everybody are very interested in the shaving head, when I went to the mini office, and gave a lecture at Newman Center, they asked me the same questions, category, why do you shave your head, it's pretty hard, so I always say joke,

[05:34]

that's modern style, modern fashion, over here. Then after that, I explain now, about suggestion, direction, something directed, the suggestion is dim imagination, mother's life, a smiling mother, in a dark room, relation, the baby's life is always changing, you know, through the dark space, dark space, keeping the relationship with the mother, but he doesn't know who is mother, but here it is, the dim imagination of the smiling mothers, in the dark room, and then the moment when the baby look at

[06:39]

that imagination of the smiling mother, he stopped crying, and then smiled, see, why, I can't, I can't explain, but actually this marks the beginning of learning the human love, learning human compassion, Buddha's compassion, this is first step, the baby completely settle on himself, even though he didn't arrest it, arrest what the dim imagination of smiling mother is, he can't completely, but he start to smile, and he settle on himself in peace, this marks, this marks just the beginning, just the beginning of learning

[07:52]

what human compassion is, or Buddha's compassion is, that's why the dim imagination of smiling mother is very important for babies, but adult baby, for adult baby, the dim imagination of smiling mothers is gradually, you know, complicated, complicated, sometimes his imagination is like this, wah, wah, sometimes imagination is getting, becoming, becoming, what is it called, ghost, sometimes chasper, sometimes huge, huge, you know, hallucination, very

[08:56]

complicated for adult baby, then Dogen Zenji says, Dogen Zenji says, all of you are in the ocean, in the pacific ocean, very huge expanse of ocean, sea, what is called Buddha, logically speaking, what is called emptiness, but nevertheless, you are trying to looking for where is water is, where is water is, because you are very curious of resting, resting, what water is, where is water, but water is here, see, then the movement through the space is something which cannot be confined but only directed, so

[10:04]

the movement, the Zazen in movement, Gyoji in movement, Gyoji actualized in movement, cannot be completely confined, but only directed, ok, only directed, this is very important, this is important, then when you say, life is emptiness, life is, it is, life is, life is Buddha, ok, that's why we say, we say, I take refuge in the Buddha, ok, in the Buddha, we have to know this point first, ok, life is very still, very still, you cannot be rested, it cannot be rested, it cannot be confined, but only guided, only directed, this is life, life, ok, through the

[11:08]

space, through the Buddha's life, Buddha's world, through the emptiness, not through your head, ok, not through your selfishness, this is important, and that's why in Zen Buddhism, it is very important for us to practice bow, to Buddha, saying, I take refuge in the Buddha, ok, that this Buddha is not the statue, ok, he is not the statue, this Buddha is the yourself, who is living a life vividly at living present, living present, through the space, through the emptiness, whatever you say, you don't understand, I don't understand, it looks like a dim imagination of a smiling mother, that's alright,

[12:13]

important point is, you must be a baby, and you must smile and settle on yourself in mother's hands, ok, with impermanence, this is movement, this is practice, this is dojo, then this emptiness, how to, how can you actualize this emptiness, this space, this Buddha, then next, we say, I take refuge in the Dharma, Dharma is, Dharma is the great movement, great movement which the truth is, the truth to live is just to live, without attaching to your selfishness, all you have to do is focusing on the practice

[13:20]

in movement, through space, through circumstances, this is Gyoji, then, what, what it is, what is the place, what is the place where you can, where it is, it would be possible for you to actualize Buddha's life. Then next, Dogen then says, one must carefully know that the interdependent arising is Gyoji, but Gyoji is not acted on by that interdependent arising. First, you must carefully know that the interdependent arising is Gyoji, interdependent arising is the truth, in other words, Buddha, in other words, movement,

[14:26]

which is alive moment after moment, okay, this is interdependent arising, you can, it cannot be arrested, it cannot be confined, but interdependent arising is always continually giving to you something regarded as direct, directed or guided, this is interdependent arising. So, in other words, it is space, okay, it is space, huge space, this space is not imminent in the self, in your life, okay, this space is moving, arriving vividly, including your life, including circumstances, including all over,

[15:35]

okay, then the interdependent arising is Gyoji, moment after moment is Gyoji, okay, this is practice. Also, Gyoji is not acted on by interdependent arising, see, you think otasarai is good, nah, for you, the next moment, the three, fourth days of sesshin, oh, sesshin, I don't like it, the first day sesshin, no, before, just the day, just before when the sesshin starts, you don't like sesshin, I don't like it, I don't like, then the moment when the sesshin starts and sit here, well, you feel good, oh, pretty good, pretty good, okay, but it's not zazen, it's not sesshin, okay, sesshin is not acted on by interdependent

[16:51]

arising, means the situation in adversity, situation in favorable situation or in unfavorable situation, it doesn't matter, practice is practice, zazen is zazen, Gyoji is Gyoji, the truth of interdependent arising is truth, you can't escape, you can't escape, okay, because you are always changing through this interdependent arising, how can you get out of your life, ignoring other's life, ignoring Kasahara while you are here, you can't, then Gyoji realized in action is that which one is doing moment after moment,

[17:58]

okay, Gyoji, so Gyoji realized in action, so practice, okay, zazen, realized in action is what, that which is, that which one is doing, one is doing, in other words, changing through the space, okay, changing through the space, movement through the space, are not something which, you know, are something which cannot be arrested, cannot be confined, but always giving some suggestion to you, well, why don't you do it? Okay, so this is Gyoji, okay, this is Gyoji, then the moment after moment, so emptiness is alive

[19:04]

moment after moment, what is it? Moment after moment, what is? Then Dogen explained about moment after moment, the nowness is Gyoji, the nowness in Gyoji, in Gyoji does not involve something which originally is imminent in the self, okay, did you understand this point? Nowness in Gyoji, nowness and living zazen is not something which is imminent, originally imminent in the self, but we always think, you know, well, zazen, maybe zazen has something which will be, which could be helpful for me, see,

[20:07]

at that time zazen is something which could be imminent in the self, original, so you have to understand zazen after the nowness, okay, uh, it is, it is living zazen, it is living zazen when, only when, zazen is alive, zazen is going at nowness, okay, moment after moment, then nowness in Gyoji does not involve something which is imminent, originally is imminent in the self, nor that which is leaving or returning or going and coming in the self, okay, do you understand this point?

[21:10]

You know, living zazen is not something which is leaving or returning or going and coming within your mind, okay, zazen is here, which is planting into spin wholeheartedly, okay, always, you cannot arrest it, you cannot confine it, the truth of this nowness does not precede nor follow Gyoji, okay, okay, the truth of nowness does not precede nor follow the Gyoji, nowness doesn't exist before, before you practice Gyoji or after you practice Gyoji, no, nowness is here completely,

[22:18]

regardless of the idea whether you understand nowness or moment, the nowness is when Gyoji is actualized, okay, very simple, okay, very simple, nowness is when Gyoji is actualized, so nowness of zazen is when zazen is actualized, okay, that's all, because even the zazen must be changing, okay, through yourself, through the space, through the emptiness, zazen is not the sort of conception which is, which could be imminent in the self,

[23:25]

zazen is here, okay, you understand, okay, but I hope you will, you will take a look at just outline of the truth or nowness or moment in which life force is living vividly, that's enough, it's all right,

[24:03]

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