Thank you. The other morning, I was chanting the Genjo song.

[01:01]

And the words popped out at me again, because I think that they do. It is the Buddhas who are greatly enlightened about delusion. It is the sentient beings who are greatly deluded about realization. No matter how many times we've heard those words, but as we said to us or read them, we I'm sure you want ideas about it. It might be fun about ourselves, just being outside. So what I want to talk about today has something to do with this. It has something to do with the process of transmission.

[02:09]

which I don't know very much about, but a little bit. And then, as you know, one or two or three or four, I don't know how many people are preparing for this process. My understanding is that it's not so much a person who is being recognized is maybe the process of life itself . What we're doing here is learning about how to live a free, freer from our fears.

[03:15]

We are from our inhibitions. We are from our delusions. And to open ourselves to the way of life itself, the dark, the light, the joy, the sadness or sorrow, The reaching out, the reaching in, the nail, everything that we think of as polar opposites or as oppositions, it's really one circle, one pole, which is just a pole through the arc of our energy. our interaction with each other, with the universe. We've been talking a little about becoming, taking on the karma of Buddha's time.

[04:22]

To me, that means taking on the entire universe, becoming a child of the whole universe, coming out from under our shells, Letting the rain, birds in. Letting our, letting our rage be. Letting our confusion be. looking at a wall, putting in a stake, and sit there and some of it will cook. And when it's cooked, it will be ready to step out. When I think this way, I think of Sensei's words again.

[05:33]

The thought that you can achieve enlightenment is just a false idea. There is something beyond your own power. One throws away one's own effort. At that time, the other power is with you. And it reminded me of the pedagogy that she said. We put ourselves in a particular place and we are allowed to live. We are allowed to live by everything. But the Moda Sutra is because its main message is to find out the great and deep passion in the heart.

[06:47]

You want the idea of being the child of the universe. I think I like that real good. It implies to me Some people like to mess with them, but maybe it applies to me. I think that most of you could study the Lotus Sutra a little, and remember some of the parables. You know, the early ones about the son who leaves his father early in his life and wanders for many years and becomes lost and destitute. And finally, after many, many years, in the meantime, the father has become very wealthy.

[07:49]

He has land and jewels and so he finds his possessions. And eventually the son, in his wanders, comes back. He doesn't know he's in his father's domain, but the father recognizes him and sends his servants up to bring him close. And the son is just overwhelmed by this attention and relaxes. The father takes another tap. And Bites realizes that the boy's son is afraid. So he invites him in and gives him some manual work to do. Which he does for years and years. Only like Robin. So he does this for a long time. And he does it well. And he's invited to a

[08:51]

Take on more responsibility. Takes on more responsibility. Takes on a treasury or the accounting of the possessions. And after many years of doing well, getting to know the daughter's old ways. The daughter, one day, says, I'm getting old. I want you to know that you are not so new. You actually are not so new. All of this belongs to you. It is always your license. [...] So that sense of the universe not belonging to us, being our own universe, that we are not really separate from it.

[10:08]

We may have had to try to separate ourselves from the universe, but what they've said is simple and profound teaching of the compassionate side of the universe. The Lotus Sutra is a great passion of the Buddha, which complements the theory of wisdom and insight, the ethos, and the side of our teaching. One of the good teachings of the Lotus Sutra is that the Buddha is always clear. The Buddha cannot be defined by tarot or sex, cannot be limited by tarot or space. If there are sections that are super varied, the Tathagata says, it was just skillful means that I said I entered Murdoch because I thought that if I were around forever, people would get lazy and it would be no special big deal if there was a Tathagata around and they wouldn't make it.

[11:19]

But if I said I was leaving and it was so in a way, people would feel urgent and made special. But the capital is always there, from the beginning of time. And that's a very different sense of the universe. The capital is always there. This isn't a degenerate age. It isn't a specific age. engage or wrap with Buddhas. What I want to bring up today is one of the principles in the section, one of Dogen's principles from the transmission section, the principle on only a Buddha and a Buddha.

[12:24]

on the classical street they're studying. And when we say only Buddha and the Buddha, this means this is taken from the Lotus Sutra. chapter where it says only a buddha and a buddha can thoroughly exhaust the dawn thoroughly penetrate and exhaust the reality of the darkness in a way this is a presentation about the Bodhisattva path as compared to the Sravaka and the Pratyekabuddha paths, both of which have as their goal the salvation of the self. And just realizing salvation for myself.

[13:36]

And because this tendency developed in the early years after the Jyotindami The Mahayana arose to counteract the tendency of the monks to separate themselves from people and to simply work on their own perfection, their own realization. So the Sravaka path and the Kajaka-buddhaka refer to the Sravaka path as voice-hearers or monitors, those who listen to the teaching. and seek for their own perfection through listening. Objective leaders are described as the self-enlightened ones, those who see into the causes and conditions of their own self without a teacher. But in any case, both of these have as their objective and goal to take care of themselves, freedom for themselves.

[14:44]

transcendence comes from some point in the sense that the Bodhisattva and the Bodhisattva idea arose to counteract the separation. The Bodhisattva idea realizes its own liberation, with everything, not suffering from any war or anything of the sort. To the police officer, the maze is her only life, and to the people is her life. So this kind of only a Buddha and a Buddha museum, that pocketbook secret, He says, realization is not like your conception of it.

[15:50]

Such beings are greatly polluted by the body. But that is, realization may be not like your conception of it. Accordingly, realization cannot take place as previously perceived. When you realize that you did not consider how realization played a part, you should reflect on it. What you think one way or another before realization is not at all a realization. If realization came forth by the power of your private thoughts, it could not be just realization. Realization does not depend on thoughts, but comes forth far beyond it. Realization is taught only by the power of realization itself. Now that then, there is no delusion and there is no realization.

[16:56]

When we are in a state of realization, there is no delusion, there is no realization. Those are concepts we attribute to reality. When we are free of the concepts, present in the flow of reality. There's no deletion. There's no realization. There is just the darkness arising and falling, just the darkness playing. Not to know what it is like on this path is foolish. What it is like is to be unspained.

[18:04]

To be unspained does not mean that you try to exclude intention or discrimination, or that you establish a state of non-intention. Being unspained cannot be intended or discriminated at all. Being unspained is like meeting a person and not considering what she looks like. Also, it is like not wishing for more color or brightness when viewing it while we are in it. Spring has become a spring, often as the scene of autumn. There is no escaping it. So when you want spring or autumn to be different from what it is, notice that it can only be as it is. Or when you want to keep spring or autumn as it is, reflect that it has no unchanging which.

[19:16]

To be unscathed is to be without discrimination. We're afraid to be without discrimination, so we take on various tolerations, various possibilities. To be unscathed It's actually like being transparent. We all are transparent. Nothing in the world is transparent. We try to cover up our transparency. It's okay.

[20:28]

It's okay. It's okay. It's okay. I like that I'm hungry. It should be just as we are. The cat happened to cut her up. Uh-oh. It did not come. We keep now talking about seeing a cloud and a piece of paper.

[21:51]

When you have a sense that I didn't try to see far, it's really kind of easy. It's like walking up here, seeing the rainbows, And when you see the pattern and how they're coming up, you can easily see the pattern of shadow and sign. and what the coldness has produced.

[23:01]

The abundance on one side and the . You can see that the trees shaded this part of the soil. So you can easily see the whole pattern of interaction of the elements related to growth as . each other with that same mind. Discrimination can see the whole picture of our lives. The parenting of our upbringing, our society, our hopes, our dreams, our fears. He says, the form of the flowers or moon in your mind should not be understood as being self, even though you think it is self.

[24:51]

Whatever arises in us, you know, in these three bodies, especially if it's exciting to us or it's creative or it's, you know, I don't know, something with you, makes us feel advanced by our particular, I mean, qualities. Like I saw, maybe some of the rest of you did, the rock face on this mountain. It's just beautiful to see the rock face with the rainforest in the middle of it. And how can you lift like a creature? The eye. And I'm not going to say, I don't know, I'm not going to say, I don't know, I don't know. I don't know. I don't know. It's just the way all of us are thought, it's not so. It's just this mind and body producing this vibration.

[26:00]

I think because we do it a lot of We're not alive so much as we do. But when we do find ourselves alive, and the rain, if the rain brings forth the light of the night, it makes the rest of the day a better day. When we see that, it just makes us feel so alive, because that doesn't happen so often in our life. So, free from our own preoccupations to notice what's happening in our lives. So to be a child of the universe, The way is to recognize that we're all children, and that we're all meeting a child.

[27:08]

We're all the same to each other. We're all the same to each other. We're all the same to each other. If somebody arises and tells you that the wife is the last person you're going to see, the person that she knows the greatest you ever met, What if the system pushes you into that vacuum that you feel you can't do it? What's the time for you to practice some kind of concentration on the vacuum? You know, just some kind of stabilization practice so that later you see something in that situation. It frees from our intense emotional response. It's just another step to see it.

[28:10]

If we can concentrate, if we can call ourselves, if we can let it speak, we might let something in a situation or darkness, we might see or hear something that otherwise might have been blocked out by emotional response. And that will be just the situation. It's not as threatening. It's not as frightening. It's not as difficult. And it's really, really difficult. Buddhist practice is to practice in the same manner as the entire universe and all beings.

[29:21]

If it is not practiced with all beings, it is not a Buddhist practice. This being so, all Buddhas, from the moment of beginning to the moment of realization, realize and practice the way together with the entire universe and all beings. You may have doubts about this, but the ancient Buddhist Buddha was expelled in order to clarify your confusion. Do not think that Buddhas are other than me. According to this teaching, when all Buddhas of the free world arouse a thought environment of practice, they never exclude our body and love. You should understand this. The doubt is just the slander of the Buddhas of the three worlds. When we reflect quietly, it appears that our body and mind is practiced together with all Buddhas of the three worlds and has together with them aroused the thought of new.

[30:26]

When we reflect on the past and future of our body and mind, we cannot find the boundary of self or others. By what delusion do we believe that our body and mind is a part of all buddhas? Such delusion is banal. How then can the delusion continue to be arousing with the thought of enlightenment and the practicing of the way? By all buddhas are the three learnings. Thus understand that the way is not a matter of learning or learning. As we said earlier, realization comes forth by the power of realization. So what this brought up for me was again this commentary by Thich Nhat Hanh on how we have existed from the beginning to the last beginning.

[31:31]

That is, we are born One day of our emergence from another's body, that we existed in our parents, in their parents, and in their parents, their parents, all the way back. And we will continue to be in this future. So there is no boundary in realization of self-awareness. When we reflect on the past and future of our body and mind, we cannot find the boundary of self-awareness. By what delusion do we believe that our body and mind is a part of all of this?

[32:31]

So some part of us is participating beyond our discriminating thoughts. Psychologists are participating in a free play, a free world, a free interaction with . Everything is continuously becoming free . Everything is continuously being created by us. Employers have jobs. I've seen it in practice. Continuously, I cannot create what we are without continuously doing what I would. But then it's about understanding.

[33:34]

I guess it was Richard who asked why we didn't practice religion. He'd been tired the other day, and he just stopped me, and he said, there have been some occasions It made us start meetings in San Francisco. Several people have recognized all of us. This is exactly the kind of conversation that we can present to others. My understanding of what it means, I think, is that people were willing to say what was on their mind and in their heart. And they learned to pray and weren't intimidated. They were limited by each other. But if the situation we've been stuck in, the situation around everyone to bring forth is clear as day.

[34:38]

or his confusion about coming out, when nothing else is going to be able to find some clear feeling in him. You know, last spring I talked about the staff meeting here where the staff dealt with the problem of a dog. Something offered us a dying dog. The staff is in trouble by the author. It's, you know, didn't feel it was so hard, so really quick to take care of a dying dog. We would do it, and I would interact with them again. And once everybody had their complaint out, then we socially shifted, and we began to talk about how can we take care of the situation.

[35:43]

What's the best thing to do? with the situation that's in front of us. And it was just a very obvious, clear change in the feeling and the level of the dialogue that we had to have. Basically, that result seemed to me like it revived the little resilience that we had to be able to feel like this. Maybe we can't air our resentments as we go until we can just feel like what's in front of us. Okay. The last part of this best word I want to share with you

[36:47]

This is Section 8. There has been a saying since old times, no one except the fish knows the fish's name. No one except the bird follows the bird's taste. Yet those who really understand this principle are there to think that no one knows a fish's point or a bird's trace is a mistake. You should know that fish always know they're wanting to do something, unlike people who do not know what it is. But when the fish try to go up to the garden, they know one of them will lose the function and have the same thing. or they share the heart of breaking through a million great things. Those who are not fish hardly notice.

[37:57]

Again, when a bird flies in the sky, beasts, they run in the green, the finding with all its tricks. Beasts, they know what they're doing. As beasts do not know that there is such a thing, they cannot even imagine it. However, a bird can see traces of hundreds and thousands of small birds having cast their flocks, or trace traces of so many lines of large birds having grown south or north. Those traces may be even more evident than the carriage tracks left on the road, or the hoof prints of a horse's single legs. In this way, a bird sees birds chasing. Buddhas are like this. You may wonder how many like my Buddhas have been practicing. Buddhas, large or small, all are they are Buddhas.

[39:02]

All know their own traces. You never know a Buddha's trace when you are not a Buddha. While Buddhas see these faces that the Buddhas are, those who are not Buddhas do not get the Buddhas' eyes, and just notice the Buddhas' eyes. To me, it means to see within and die within. It's to see the heart of the effort. Not to see from the outside the behavior, but to see the effort to accept one's own delusion. The Buddha, which is our Buddha nature, we're always working our way.

[40:04]

We're always working our own delusion. Always working our way. The work of the Buddha is always cleansing us of our life, wiping away the stains, trying to help us to be transparent from nearly to ourselves, to know our own illusions, to know our own hidden gentleness, to know our own pride. When we are not looking with that eye, we just see, oh, that person looks sick. When that person doesn't look sick, the person isn't doing it. The person's taking advantage of the situation. The person's taking advantage.

[41:05]

When we put ourselves in the thought of the person, we really understand their life, really understand their perspective. Then, enjoying that, that's in pencil and aeronaut. That's how it began. Does anybody have any observations? I don't want to show up.

[42:32]

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