The title is The Merit of Joyful Acceptance. In the previous chapter 17, it describes four faiths and five categories. Particularly, one of the five categories to teach the Buddha's teaching after Buddha's death is the first rejoicing of the Lord Buddha. In chapter 18,

[01:06]

the first item of the five categories describes more in detail. So, the merit of joyful acceptance, in Sanskrit we say anmodana, a-n-u-m-o-d-a-n-a that is joyful acceptance. Joyful acceptance is represented in Sanskrit as anmodana. It means pleasing or causing pleasure or applauding,

[02:13]

ascent or acceptance or sympathetic joy. That's why this sutra, this author, translated it as joyful acceptance. In Japanese, literally, if I translate the Chinese letter literally, that is obedience to joy, to others' joy, to joy, obedience to joy. Obedience means to follow, to follow or to obey. So, to obey, or to say,

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a principle and a phenomenon, a noumenon or a phenomenon. In the Avasantika Sutra, the Dhammadhatu is divided into four. One is the realm of things. Things means all things which exist in the phenomenal world. So we call it ji in Japanese, J-I-G. And there is another one. There is an idea of a principle called ri,

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R-I, opposed to ji, all things which exist in the phenomenal world. So the second Dhammadhatu is the Dharma realm of principles, principles. Ri, principle, is represented as ri in Japanese. So when you see the human world, or human beings, whatever, anyway, you have to see there are two human worlds, or human beings according to two aspects. One is the principle, in other words, the original nature of existence. And the second one is a very concrete aspect of the human world appearing, manifested on the surface of human life.

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This is phenomenon. So we call ri and ji, ri and ji. So in the Abhisandhaka Sutra, the first Dhammadhatu is the Dharma realm of things, the second is the Dharma realm of principles, and the third is the Dharma realm of non-interference, interference of principles with things. And also the fourth Dhammadhatu is the Dharma realm of the non-interference of things with things. So completely, in the all-phenomenal world, you can see visibly all things, or invisibly, all things which exist in this phenomenal world interconnect, interpenetrate dynamically.

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That is the so-called Dharma realm of the non-interference of things with things. The third one is, because the fourth one is already, the things means, non-interference of things with things means already things are backed by, supported by principles already. It's not necessary to discriminate. So all things are completely supported by principle or noumenon or the truth. So that's why it's not necessary to say principles in the trees, in the birds, in the human beings. So all you have to do is just see, just take best care of trees, birds, as it really is.

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At that time, very naturally, you can learn the original nature of existence, the so-called Reap principle. So that is a little bit different point from our Christian sense, always Christian sense, always emphasizing God, always divinities, emphasizing divinities in the trees. Trees in God. So always you have to emphasize this, even though you say one, still there is. But in Buddhism, completely no Buddha, no principles, because already interconnected. So one, only one. Not trinity, trinical system of existence. Completely one. So that is Reap and Ji.

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I think if you read or study, maybe Eckhart, I think you understand the pre-world idea of no God emphasized by Eckhart. But Nagat is, it's not a section of no God. So already there is a God. As a presumption, before the idea of non-God, already there is an absolute God is existing. Without this, you cannot say non-God. Buddhism is completely different.

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Through and through, no God, no Buddha. So all you have to do, that's why daily living, always you have to take care of completely daily living. But it's not daily living you can understand, or you can believe, or you can see. But that is, daily living is, you have to take care of daily living as a Buddha. But we don't say as a Buddha, because daily living, if I say you should take care of daily life as a Buddha, already you poke your head into the daily life, in attempt to find the Buddha inside of the daily living, or outside of the daily living, immediately. So we have to carve that tanglement of human consciousness, of functioning, always. If I use the term immediately, you poke into it,

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or touch it. So it makes you more complicated. So finally, a particular example is always completely cut off. If you say Buddha, dog as a Buddha or not, no, completely no Buddha. If you say no Buddha, immediately cut off that delusions. Yes, it is Buddha. If you say it's Buddha, immediately cut off that delusions. So, that's interesting point. Zen Buddhism, very practical aspect. You have to see the total dynamic unity of two things, principle and phenomenal world, completely working, interconnected, interpenetrated dynamic. Not in the realm of idea or concept, philosophical concept or psychological concept.

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It's exactly practical process of your practice. Otherwise, you cannot see anything. You cannot see the truth. So, traditionally, principle, is understood maybe sometimes four points. One is, I want to say that, maybe re is noumenon, that is the first meaning. The second, truth, the object of cognition. The truth becomes the object of cognition. Because truth is not something completely separate from human life.

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If truth were separate from human world, you would never have, you never have chance to understand, to see the truth, to experience the truth. The same applies to the nature. Nature is real nature. But real nature is not something created by somebody or something. Anyway, if so, we cannot reach at all. But nature is still something we can understand, how, when nature comes to participate in the world of human cognition, and then we understand nature. The same is everything. Truth, same applies to the truth. That's why truth becomes the object of human cognition.

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At that time, you can understand the truth, explain. The problem is after that, problem comes up after that, because everyone understands in a different way about the truth, because from your cognition, from your cognition you understand the truth. But real truth is not something like that. But that was the third, is the truth to be attained by practice. By practice means truth itself, exactly truth itself. That is the third meaning of the principles. And also the fourth, really often signifies the Tathagata Buddha. T-A-T-H-A-T-A, dash above A, last A. Tathagata. In Sanskrit, when you pronounce an accent,

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it becomes the long R or A or U. Prajnaparamita, that's it. Not Prajnaparamita. Prajnaparamita. Ta is the line. R, the dash above A. So it signifies Tathagata. So if you say Rhi, sometimes Rhi is understood as Buddha. Okay. So to obey, in this case maybe Buddha. And G means function, activities of Buddha. Activities of Buddha. Because phenomenal world,

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our world is nothing but the function of the Buddha. Function of the truth. This is a phenomenon. We say phenomenon, temporalized. Okay. So G, in this case, the activity of the Buddha. So to obey means to obey Buddha and the activities of the Buddha. Okay. So to obey Rhi means to believe undoubtedly in the eternal life of Buddha. Eternal life of Buddha. That is to obey Rhi. And to obey the G means to believe undoubtedly in the Buddha's activities in the past, in the present, in the future. Anyway through the past to future

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or in the triple world. Triple world. Anyway the Buddha's activities have been or will, anyway, operating, working, concentrating. That is called phenomenal world. We say phenomenal world. So that's why human world is Buddha's world. So acceptance. Acceptance means obedience to joy. Obedience to joy. Buddha's joy. Buddha's joy. In other words, if someone does something good, then you can obey, you can follow, or you can participate in others' joy. Okay. And then you rejoice yourself with them, together. Do you understand? That is joyful acceptance.

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Joyful acceptance. Literally I translate it as obedience to others' joy. Others means Buddha. Buddha's and all of Buddha's. Truth's joy. The others' joy. The Paul's joy. Or truth's joy. That is Buddha. Means Buddha. So that's why... Do you understand that joyful acceptance? Well, in the chapter 17, the first five categories is said as the first rejoicing of the Lotus Sutra.

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Well, this is Lotus Sutra, but broadly speaking, Buddha's teaching or Buddha's activities. Buddha and Buddha's activities. That is rejoicing of them. First. Anyway, first rejoicing over the Buddha and Buddha's activities. Phenomenon. That is really an important practice for us. That's why in the chapter 18, it is explained more in detail. Okay. At that time, Maitreya Bodhisattva Mahasattva, page 269, spoke to the Buddha saying, word and one, if there be a good son or good daughter who hearing this Lotus Sutra accept it with joy,

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how much happiness will he be obtained? And he spoke it again in verse, after the extinction of the world and one, if anyone hearing this sutra is able to accept it with joy, how much happiness will be obtained? Accept it with joy. This is obedience to others' joy. It means completely you should be straightforward. Straightforward toward the Buddha and Buddha's activities. It means principle, original nature of the existence, and also phenomenal world. All are nothing but the total picture of Buddha's world. That is, in other words, you should have your ears, your eyes, your heart,

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any way to listen to Buddha and Buddha's activities, Buddha's teaching. That is really an acceptance with joy. And then very naturally you can learn Buddha's world in phenomenal world. You can learn phenomenal world in Buddha's world. So they are not two, not different, except one. Then the Buddha addressed Maitreya Bodhisattva, Bodhisattva Mahasattva Ajita. Ajita means Maitreya Bodhisattva. Ajita, if after the extinction of the Tathagata, any bhikshuni, upasaka, upasaka, upasaka, or otherwise person,

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whether old or young, on hearing this sutra has accepted it with joy, and coming out of assembly goes elsewhere to dwell either in a monastery or a solitary place or in a city, street, hamlet or village to expound what he has heard according to his ability to his father, mother, kindred, good friends and acquaintances. First of all, anyway, bhikshuni or upasaka, upasaka, whoever they are, first of all, anyway, the people accept Lotus Sutra with joy,

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accept Buddha's teaching with joy, means accept Buddha's teaching completely straightforwardly, without any doubt. For instance, this is my experience. When I didn't have any idea of Buddhism, I told you so, very often, Hashimoto Roshi told us, if you sit, even for a moment, you become Buddha. That is really, you have to be completely open toward this, otherwise you can't accept with joy. So if you open yourself to this, you can accept it with joy. So with joy means no space to doubt,

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to doubt something. So exactly you can jump into it and be one with it. At that time, you are really impressed. You are really impressed by this statement. Even for a moment, you become Buddha. That is my exact teaching. It's you. So you really enjoy. You're really joyful. So immediately, that's why in chapter 17, the first of four phases, I told you, remember? Receiving but one thought of faith and discernment concerning the eternity of the Buddha's life. I explained this meaning. Do you remember this? Anyway, in a moment, if you really accept it, this eternal life of Buddha,

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the zazen is the eternal life of Buddha. And then if you exactly believe in it, believe means accept, not think something. Believe means accept. Accept means you should accept something in a passive way, simultaneously positive way you have to do. So two ways. Two ways simultaneously working. Two ways work in a moment. So accept is accept in a passive and active. You must be active very much. At that time, this is called accept with joy. With joy. So that's why first of all, first of the four faiths is I explained about this. The last week. So same applies to here. Accept it with joy.

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This is very simple. Regardless of whether you understand or not, if you accept this, zazen and Buddha's teaching like this, very naturally you can develop. That's total acceptance. Joyful acceptance deepens your life. Very naturally. And then in the process of practice, very naturally you can learn many things. And then you can reach very naturally the spiritual goal, etc. But usually we don't do that. First of all, we really function, exercise. Our head is working pretty much first. And then after understanding, and then you can really jump into accepting. But I don't think it is really the proper way of seeing the human world in a broad perspective.

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Coming out of assembly and goals, if you accept Buddha's teaching with joy, and then you can come out of the assembly to go out in the monastery or solitary place or in a city, street, hamlet, village, and then you can expand what he has heard. What he has heard means one point is nothing to add, something extra to the teaching, to the teaching, Buddha's teaching. What you have heard that is the first point. There is nothing to add,

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something extra to the teaching, Buddha's teaching as it really is. Sometimes, you know, Buddha's teaching always, the look of Buddha's teaching is seeing from individual, narrow understanding. Then understand on his way or her way. This is not adding something extra to. It's not real understanding. It's not real way to teach. So, first point is nothing to add. You shouldn't add anything extra to Buddha's teaching as it really is. Second, there must be nothing to omit

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any important points of the Buddha's teaching. This always happens in the human world. For instance, if you look at yourself, immediately you see, you look down upon yourself. Then you say, I am not qualified to be a Buddhist or to be a priest or etc. Then very naturally, well, what should I do? Should I explain Buddha's teaching fitting into the modern civilization, modern life? In other words, you pull down Buddha's teaching too hard to your own convenience way of living. Do you understand? And then we understand, we try. In other words, reform.

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We try to reform Buddha's teaching according to individual egoistic understanding, egoistic convenience. Do you understand what I mean? For instance, in Japan, Buddhist scholar, Zen Buddhist scholar, particularly Soro Zen, before I left Japan, one Buddhist scholar emphasized, let's reform, reform Dogen's teaching in order to adapt, in order to adapt it to modern society because Soro school as a denomination, as a denomination, one of the Buddhist denominations is completely far beyond Dogen's teaching

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because some of Zen temples built mansions just like a business, you know, big mansions in the territory, property, in the property of the temples. And according to their understanding, they say that is helping the human beings because you can help, you know, housing for the people. I don't think so. It's really an excuse. And also they really enjoy their own life. There is no sense of spirit, of mission as a priest. Nothing. Just a business. That's why one of the scholars says, let's reform Dogen's teaching in order to fit, to fit Dogen's teaching to anyway, human, modern civilization. I don't think so. Why don't you,

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before you do this, why don't you reflect upon ourselves first? Why don't we, why don't you make every possible effort to approach to Dogen's teaching regardless of whether you are qualified to be or not. Anyway, let's move toward that. That is most important for us. Do you understand? So that's why this is to expand what he has heard, means not to expand Buddha's teaching according to your own understanding. That is, we have, that is the point we have to be careful. Anyway, very careful. That's why we have to practice anyway, day by day. So, and the next, excuse me, what he has heard, and then the next, he says, according to his ability.

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That means not according to your own abilities. This is also, this has also two points. One is, one is too lavish your effort. Do you understand? Too lavish your effort. Do you understand? Lavish. Means, you should be unstinting, unstinting, unstinting to in your effort. Means you totally devote yourself, totally devote yourself to approach to original teaching anyway. Dogen's original teaching, whatever you feel, anyway, you should, you should lavish your effort to approach toward that,

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instead of pulling it down toward your own world. Do you understand? That is most important. That is what's called to lavish your effort. Second, not to gloss over. This is a little bit, the English is not good. Please correct. Not to gloss over your ignorance and to talk the teaching pretending as if one knows. In other words, do you understand? Gloss. G-L-O-S-S. Gloss over. Gloss over. Well, you don't know. You don't know, but you pretend, you sort of, you not pretend, you really explain even something you don't know as if, as if you pretend to know.

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That is not good. So if you don't know, you can say I don't know. Then you have to understand. Well, please, you must be straightforward. So that is according to, according to his abilities, not according to your own abilities. So you must be, anyway, egoless. Selfishness. Okay. And, okay. So to expound what he has heard according to his ability to his father, mother, kindred, good friends, and acquaintances. And all these people, having heard it, accept it with joy,

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and again, go on to transmit the teaching. Those people, again, they accept it with joy, and go on to teach the Buddha's teaching to others again. So these others, having heard it, also accepting it with joy, and transmitting the teaching, and so on, in turn to the 50th person. Means, look at the verse. The verse is a very simple explanation. 2.72 Six lines from the top of the verse. Did you find? And thus, no, fifth,

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and thus, its teaching rolls until it reaches the 50th here. Okay? Very simple. This is the main point in this, of this chapter. thus, its teaching rolls until it reaches the 50th. Second World War, Soka Gakkai, do you know the Soka Gakkai? Soka Gakkai, they developed pretty quickly after Second World War. Because existing Buddhism seems to be asleep, you know, asleep, even now, maybe so, but, the existing Buddhism didn't work well. So, Soka Gakkai

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really was active after Second World War, to teach, not the intellectual people, and very low people, and laborers, and poor people. Then, immediately, Soka Gakkai became huge, you know. And then also, their way of managing the order, the community, and Sangha, was pre-God system. That is, in a way, sort of a business, sort of business. For instance, if you believe Lord Sutra, if you believe Soka Gakkai, you can teach somebody, and then you should collect a certain number of people, okay? And then, you can,

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well, you are first person, that's why, from their well, headquarter of Soka Gakkai, anyway, gives you rewards, okay? And then, one of you are, well, the group, you know, go to other place, and collect a certain number of people, and they teach. So, finally, huge communities. It's huge. So, many small groups exist, or here and there. And they immediately grow up. That is Soka Gakkai originally after Second World War. So, I think they got an idea from this, sort of, 50s, anyway. Like the candle, one by one, until 50s, you know? If you get the 50s,

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a huge group, you know. At least you can, you can get, more than 10 people can teach. If you really see your Soka Gakkai members, you know, you can really get more than 10 people. Then the 10 people get more than 10 people, and then, a hundred, thousand, million, pretty quick. So, 50, the last 50s person, how many people? That's why here says, 50s person, 50s person is really great, get the, get the real great merit. You see, and the first person too. Okay, let's return to the, to 70s. The, Ajita, I will now tell you about the merit of that 50s good son,

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or good daughter, who joyfully receives the truth. Do you hearken, hearken well. It is as number of all the living creatures in the six states of existence. Six states of existence means, you know, hell, a hungry ghost, do you remember? Animals. Spirits. Spirits. Heaven beings, and human beings. Six, okay. In the six states of existence, and 400 million cultists of, Sankhyas, of the world, of worlds, born in the four ways, egg born, womb born, humidity born, or born by metamorphosis. Metapoxy.

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Metamorphosis. Metamorphosis. I think you can, the, Dr. Kanji explains about this in the, in note of Diamond Sutra, page 25. Fourth, those who are miraculous born, and appear all at once without conception or embryonic, embryonic growth, with all their limbs fully grown from the very start, miraculous or apparition, or apparition of birth, is the lot of gods, infernal beings,

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and beings in the, in the intermediary world, and never return. This class is said to be much more numerous than the others. So, this is intermediary, intermediary world. I don't know how, what does it mean by this. Maybe intermedium means this world and the next world, between this world and next world. We say two in middle, middle world. So he says intermedial, intermediary world. Well, I think in the, even in the human world, we can experience this. For instance,

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the master told the imaginary, the thought is imagination, you remember, imagination, action is a fact, and the result is ghost. Result is ghost. Exactly, you can't calculate, you know. You can calculate a little bit about the result, but the result is more than that. So, you can't calculate. So very naturally, you don't know from where it comes, and what kind of things exist there. You don't know. No form. But, it's immediately happening. That is, maybe this. Do you understand? The fourth one, miraculous born, according to conscious translation. Here,

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in this one is born by metamorphosis. Without it, do you understand? Buddhism is really realistic. Realistic and very beautiful, idealistic. And not idealistic means, well, beautiful hope. Even the six realms of existence, that is not mysterious world. It's really something you can experience in your life. In your daily life. So, very realistic. Very realistic with beautiful hope. Beautiful hope. So, whether they are formed

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or formless. Whether, so, there are many kinds of beings. Sometimes, they are formed. Sometimes, they are not formed. Particularly, when you do Zazen, one of the merits of Zazen is you can be in the world of form and simultaneous formlessness. Because, that is one of the merits of Zazen. For instance, well, to say, when you become sick, sickness is a kind of being which has a form. Possession of a form. But right in the middle of the form of sickness,

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you can experience formless form of sickness. That means no sickness. That means complete freedom from sickness. So, one of the Zazen's merits is, anyway, you can dwell in the realm of form and formlessness. So, from this point, there is. There is some beings. There are some beings who are formed and sometimes who are not formed. Do you understand? There is also beings, whether they are formed or formless, whether conscious or unconscious. Well, you know, you understand pretty well. Or neither conscious nor unconscious.

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In Buddhism, unconsciousness is already one of the consciousness. Unconsciousness is not consciousness in Buddhism. Unconsciousness is completely no form of unconsciousness. That is called unconsciousness. But according to Western psychology, unconsciousness is not consciousness. Do you think so? Is that clear? So, and also footless, two-footed, four-footed or many-footed. You understand this one. It is as the sum of all these living creatures. Suppose someone, seeking their happiness, provides them with every article of pleasure they may desire,

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giving each creature the whole of a jambudvipa. jambudvipa. jambudvipa. That is we call embudai. Embudai in Japanese means human world. Human world. According to the outlook on human world in India. In the center the Himalaya, not Himalaya, mountain smell in the center of the universe, whole universe, is a big mountain smell. The top of the mountain smell is to sustain God exists. That God means not the same idea of God as Christianity, but that is a simple

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tutelary God anyway. Tutelary. Tutelary. Protecting God. Protecting sort of general God. The top of the mountain and the side of the mountain, the four directions of the mountain still are four places for the God exists. And also the bottom of the mountains, there are eight mountains and nine oceans. Many kinds of oceans. Smell, perfumes, smells, lots of nice oceans around the mountains. Smell. And also four kinds of world. In the west, in the east, in the north, and south. Human world

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is placed in the south called Jambudika, Jambud, say, Jambudvipa, Jambudvipa. That is human world. So giving each creature the whole of Jambudvipa, Jambudvipa, so human world is anyway, Buddha provided all these sentient beings with articles of pleasure. What kind of pleasure? Giving each creature the whole of Jambudvipa, so called gold, silver, lapis lazuli, moonstone, agate, coral, amber, and all sort of wonderful jewels

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with elephants, horses, carriages, and palaces and towers built of the precious seven and so forth. That is completely Jambudvipa, so called human world. Human world is completely covered with gold, silver, amber, and wonderful jewels because that is Buddha's world. So, this great master of gifts bestows gifts for full 80 years and then reflects that 80 years means that Shakyamuni Buddha anyway died at the age of 80 so years and then reflects then thus I have bestowed on all these beings

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articles of pleasure according to their desires but now they have all grown old and worn over 80 years of age with hair grey and faces wrinkled and death is not far off I ought to instruct and guide them in the Buddha law. Yet upon gathering together those beings he proclaims to them the law's instruction and by his revealing, teaching, benefiting, and rejoicing they all in a moment become srotapannas this sakudagamins sakudagamins anagamins and

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arahats now look at the notes in the bottom there are the four merits of all fruit srotapanna literally one who has entered the stream leading to nirvana anyway that means you can really awaken to what human world is and then you can take first step into Buddha's world by realizing of what human world is then you can immediately enter into Buddha's world that is stream owner some translation says stream owner stream winner stream winner dharmapada says stream winner and the second

[56:31]

literally means literally by returning or being reborn once more this is also still unstable even though you step inside Buddha's world but you have a lot of questions now should I continue to do this or should I go back or I don't know this is right way or not so always there is unstable situations so you can come back anyway anytime that is a very unstable situation so most people enter into become a stream winner but they don't like hard practice but they like anyway result because teaching of Buddha's teaching is wonderful

[57:32]

things he teaches us we know already result of Buddha's teaching description scripture I always forget the term medicine prescription we know already prescription of the medicine given by Buddha so we know reading but people don't like to take it so always wonderful medicine but they don't like it we can go to see the doctor and take our medicine that means enter into and becoming a stream winner but they don't like it they don't want to take it but they want to they want to see always prescription

[58:33]

wonderful teaching it makes your head bigger and bigger everyday that is sort of second type of one who returning or being reborn once more third literally not returning or no more rebirth means no retreat completely you can go step by step under all circumstances anyway that is just go walking in the Buddha's path that is no rebirth and no return no more rebirth and fourth Arahant this is finally this is called Arahant who is a person who is

[59:35]

who deserves to accept to command respect from all sentient beings very naturally that person is really Arahant who can command respect from all sentient beings that is Arahant so if you teach like this accept Lord's sutra with joy and teach like this one by one that time you attain Arahant realms thereupon gathering together these beings he proclaims to them the Lord's instructions instructions and by his revealing teaching benefiting and rejoicing they all in the moment become the surata aprna sakruta dhagamin

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and anagamin and arahants free from all imperfections having all acquired mastery of profound meditation and completed the eight emancipation what is your opinion may the merit obtained by this great master of gifts be considered many or not Maitreya said to the Buddha world and on one the merit of this man are very many, infinite and boundless even though this master of giving had only made gifts of all those articles of pleasure to those creatures his merit would be infinite, how much more when he causes them to attain Arahantship to give a pleasure that means a usual pleasure

[61:38]

that means to give joy to teach Buddha so that is constantly you are Buddha from the beginning to end constantly give that is amber, silver and gold, anyway represented like this you know literally literally explained like this so constantly teaching gifts, gifts so called Buddha so the emancipation I explained this one the chapter second what

[62:39]

that let me simply explain ok eight emancipations first one liberation by examination of examination of the object which is impermanent in other words by realization of impermanent you can experience liberation this is first emancipation second liberation by practice of

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egolessness that means basic practice is this is basic practice of egolessness the third liberation by concentration on the pure to the realization of permanent state of freedom from all desires liberation by concentration on the pure to the realization of permanent state of freedom from all desires that means straightforward mind

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straightforward mind towards the truth the pure state of pure state of permanent state of freedom how this is you should cherish you should cherish longing for the truth under all circumstances with full effort day by day in your whole life life after life that is in a lot of sutras emphasize in eternal life of Buddha in the eternal life of Buddha briefly speaking this is really straightforward mind straightforward mind bodhi mind in other words bodhi mind

[65:45]

is really straightforward mind cherishing the longing for anywhere in Buddha's world constantly under all circumstances this is third revelation fourth is revelation and realizing the infinity infinity of space or the immaterial or the immaterial means that deep mind means by realization by practice of deep mind profound mind in other words in realizing the infinity of space infinity of space not only understanding realizing the human world in time process

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but simultaneously in the vastness of space that is infinity exactly infinity so you need your mind must be very profound and deep and serene otherwise you cannot see this profundity of vastness of space so this is fourth revelation and according to Buddhist practice maybe you can reach you can attain this revelation through four boundless mind four boundless mind corona corona and maitri maitri and corona do you remember

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maitri means compassion corona is mourning you remember maitri and corona corona is mourning mourn mourn and joy and also last one is for all to say equality literally abandonment abandonment so and fifth revelation and realizing infinity knowledge knowledge revelation and realizing infinity knowledge this is great corona mind

[68:49]

great compassionate mind you have to understand human mind which is always mourning grief grief to get the voice how pain it is but human mind is always there is something something which makes you scream nothing to do but anyway you want scream the pain grief but you cannot say that is if you are exactly right in the middle of contradiction you cannot go front you cannot go ahead you cannot go back you cannot right or left exactly there but you want to go you have to go how can you go that time you really experience

[69:51]

mourning grief that is you have to understand this human beings that is if you understand this one that is a first step to get into this world this is very first step of learning what human beings is that's why compassion consist of two maitri and corona so fifth revelation in realizing infinity knowledge means you have to understand human beings like this that is great corona mind corona mind that time you can really share great sympathy with all sentient beings it is not something sad it's really you can share because you can know

[70:53]

the grief if you feel yourself as grief or pain that grief and pain is bottomless grief so you cannot say it is grief you cannot say it is pain something more than grief and pain that time you can really give sympathy to people because you can see the people as well as you looking at you so you can really take care of others for instance impermanent everything is very impermanent, transient for instance cup, china cup very breakable fragile that time you have to really take care of it very carefully so you can really share your kindness

[71:54]

with the cup human beings same applies to human beings everything is very fragile then you can share your compassion and kindness with all sentient beings take care of human beings there is no space to feel sad or pain because everything is fragile so you have to take care of very carefully anyway because you have to be related with object without being related with object you cannot exist so that is impermanence teaching of impermanence so same applies to this great corona mind is exactly same according to buddhism that is for bodhisattva practice I gave a lecture

[72:56]

during session in Udumba by Dogen Shobo Genzo for bodhisattva practice you can attain this great corona mind and the sixth revelation in realizing nothingness that is emptiness this nothingness is completely full aliveness full aliveness full aliveness is you must be constantly present not blindly with the true heart true heart emptiness emptiness and emptiness is dealt with by true heart

[73:59]

that is full aliveness of your life seventh revelation in the state of mind where there is neither thoughts nor absence of thoughts that is formless formless formlessness formlessness because everything is changing and impermanent that's why there is nothing to pin down as a form as a pin down in the position of a form should we repeat that? should we repeat that definition? liberation in the state of mind where there is neither thought nor absence of thought

[74:59]

that is formlessness and eighth liberation by means of a state of mind in which there is final extinction of both sensation and conception sensation and conception by means of a state of mind in which there is final extinction of both sensation and conception for instance this is so called no what to say no form of what to say no form of object

[76:06]

object we say in Japanese means nothing means sort of a to take to help all sentient beings so no maybe no for human being it is very important to take a vow to help all sentient beings under all circumstances at that time there is an object you understand conceptually so you are stuck in the concept of object there is the one and second intellectually you know don't see the object all you have to do is just tell but emotionally you can't

[77:08]

escape from that object so for instance the object doesn't react to your kindness and compassion emotionally sensationally you are really confident your mind is really vacillated do you understand sensation is immediately vacillated that is so from this point free from sensation and also conception anyway all you have to do is just take a vow to help this is really good practice really good you can see the object so called so then you can see intellectually but on the other hand if you do so then very naturally sensations

[78:08]

emotions come up sometimes doesn't react to you sometimes feeling good at that time it doesn't bother you but doesn't react at all toward your actions at that time you feel boredom or hatred emotions come up at that time you cannot be free from the Zen as an object so all you have to do is take a vow to help the Zen that is giving practice of giving anyway constantly devote yourself to offer yourself to the Zen materialistically psychologically and also with fearlessness anyway just do it that is eighth that is eighth revelation next Friday is last day

[79:10]

so I want to finish this one and also please read the Buddhism for today chapter 18 if I have a time I want to say a few commentary a few things this Buddhism this Buddhism which in terms of Lotus Sutra I want to say a few things next Friday is last day next

[80:25]

maybe sit down maybe study again next training session I want to finish if you finish one Buddhist scriptures you can learn them all very interesting anyway finish I want to finish so maybe next training session

[80:52]

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