There are three stages of the point of view in the practice. Let me tell you the result. There are three stages. Mounting is mounting. This is first stage. Mounting is mounting. River is river. Second stage is

[01:00]

Mounting is no mounting. River is no river. Third stage is Mounting is mounting. River is river. There are three stages of point of view in the practice. Lower quality of personality. Do you understand this? Anyway, lower level. Lower level of practice. Do you understand? The person who has lower level practice sees something according to the first stage.

[02:05]

First stage. Mounting is mounting. The person who has middle level of the practice sees something according to Mounting is no mounting. River is no river. The person who has higher level of the practice sees something according to Mounting is mounting. River is river. Whatever kind of Buddhist book you find lots of things. Mounting is mounting or Mounting is no mounting. You chant the Pannaparamita Sutra every day. No eyes, no ears, no nose, no tongue. It seems to us that

[03:10]

no tongue, no ears, no mouth are very crazy. Mysterious. Anyway, the first stage is Mounting. To see something as Mounting is mounting. Yesterday, as I mentioned yesterday, you can make the best use of your life. Your life. Anytime, anywhere. That's why Dogen also says you can use You can use a sail

[04:16]

and you take the tiller and you push the boat along. You can use your life and create your life. This is pretty good. Of course, your life is your life. Your life is your life. And also look at your life. What you make. According to first stages, first stage of the point of view in the practice, you can use your life and create your life. It's not something wrong. But within this boat, using the pole,

[05:19]

using the tiller, you make a lot of fuss. You make a lot of noise. Long ago, I read a book of St. Francis. When he came to Japan, I forgot the title of the book. During the... In his boat, he sailed to Japan with many people.

[06:19]

And then many people... During the trip, many people made lots of complaints. A sort of bubbles coming up. So within the boat, we can use, we can freely use the pole and tiller and create your life. Thank you. And make lots of noise. But even though you make noise,

[07:24]

you make too much fuss for nothing. Strictly speaking, it doesn't make sense. It doesn't make sense. Because the boat carries you to Japan. The boat carries St. Francis and also there are many people who make lots of fuss. The boat doesn't distinguish between the St. Paul or you are a saint. So I want to carry just you. The boat carries all of them at the same time. That's why Dogen says, in boarding the boat, without the boat, he is not there.

[08:26]

But where are you going? Where are you going? While you are making lots of fuss for nothing, someone asks you, where are you going? You don't know exactly. I don't know exactly where I am going. Please ask a horse. When you write the very interesting stories of the man who practiced riding a horse, immediately the horse galloped. He was very surprised. Then he took a horse's neck so as not to fall down. Then someone asked, where are you going? He said, I don't know where I am going. Please ask a horse. While you make lots of fuss,

[09:36]

complain, you really don't know where you are going. But regardless of whether you know or not, where you are going to, the boat carries you. The destination is very clear. Where are you going? Where are you going? Very clear. I heard very often from Zen masters, so far, but I didn't understand where I am going. After making a great effort, maybe I am going to a very great paradise. But whatever you make a great effort in your life, or making a lot of fuss for nothing,

[10:39]

the same. Everything, wherever you may go, the same. You know, Suki Roshi. One month ago, one month before he passed away, he told me, right after the board meeting, he said, I am tired. I am tired, Katakei Sensei. I understand so well, I am tired. Let's imagine how difficult Suki Roshi has been. He made lots of, every possible effort to carry Zen center, all students, who are making lots of effort.

[11:41]

Lots of noise. Wait a minute. Then one month ago, he knew already, when, where I am going. He knew so well. This destination is the case not only for Suki Roshi, but also for everybody. Then he realized, very clear, where I am going. Then he said, I am tired. I want to take over you, take over Zen center to you. He said. At that time, I think, he reflected upon his life. For 60 years,

[12:42]

65 years. Maybe he wanted some time to make a complaint. Sometimes he enjoyed his life. Whatever he did, result, what is result? What is result? All he has to do is to go a very clear, definite destination. That's all, you know. Zen center must go to very clear destination. Whoever make complaint, Zen center is Zen center. Zen center going on. Karagiri is going on. Same things.

[13:43]

If so, if so, you may think, well, why is it I have to make every possible effort in this life? Even though, even though, destination where you are supposed to go is very clear, or very clear. You know, unfortunately, within the board, you know, you have to make a complaint. You make a complaint. You bustle. You bustle. And you have to make effort.

[14:49]

And also, there is very important thing. And also, you know, sometimes, the Suki Roshi found, realize, what is destination? It is very clear. But the moment when he reflect upon himself, look over his past life, he made every possible effort to do his best. Sometimes making a complaint. Sometimes keeping silence. Then sometimes, I think, he really didn't want to complain from all students.

[15:57]

Why don't you keep silence? And just sit? And also, I think, he himself told to himself, I don't want to make a complaint. I want to be just in the board. Without making a complaint, without creating troubles. But there is very important thing. Because it is great fact that even bustle, even bustle make the board. OK? Make the board. Bustle, bustle. Do you understand bustle? Bustle makes your life.

[17:03]

You cannot make, you cannot make your life without bustle. I'm sorry. Without bustle. Bustle. B-U-S-T-L-E B-U-S-T-L-E Did you understand? You don't want, you don't want to make a complaint when complaints create trouble in your life. Yes. But, on the other hand, complaints make your life, makes your life. OK?

[18:09]

In other words, you cannot get rid of the complaint. That's why Dogen says, by boarding, boarding the board, he makes it the board. OK? Within the board, all of you will make a complaint. You know, make a complaint. And also, this complaint makes a board. Don't you think so? You know, you make always complaint, and also you are very enjoy complaint. That's why you can stay in Zen Center. That's why Zen priest can live in teaching Buddha's teaching. OK? You know,

[19:10]

if so, you know, if life is something like that, you know, then we have to consider again. OK? We have to look at our lives again carefully. That's why Dogen also says, you must concentrate yourself to studying and penetrating this very time when you make complaint, and complaint makes your life. OK? Well, what's life? OK. What's life? According to the first stage of the viewpoint of, point of view in the practice, you can make life,

[20:13]

you can make your life, and create your life. And then, you can make a complaint. But actually you don't want, you don't want complaint, but complaint makes your life. If so, what is life? What is life? What you have believed, the life you make, is something more than yours. You believe, you have believed, you have believed so far. I grow, I grow by myself. I make, I can use my life. OK? I can create my life. This is my life. You say always.

[21:14]

This is my life. But nevertheless, you make a complaint. Why? And then, the moment when realize, when you realize that you make, you hate, you make complaint, then, you really want to get rid of the complaint. But actually, you cannot get rid of the fact that complaint makes your life too. If so, we have, there is three crucial point, which we take into account. Again, what's life? What I have believed, this is saying, this is my life. That's why Dogen then says, please concentrate yourself to studying

[22:19]

and penetrating this very time. When you make your life, complain your life, complain, and create your life. And then, according to, and then after that, second stage, of point, the point of view in practice is very important for us. Mountain is no mountain. Mountain is no mountain. Briefly speaking, Dogen, no, excuse me, Dogen says also, at this time, at this time, all are the world of the board. The heavens,

[23:22]

the water, the shore, all become the board's time, and they are not the same as time, which is not the board. At this time, all are the world of the board. It means, so far you believe, my life is mine. My life is mine, because I can use my life and create my life. But, according to this stage of the point of view in practice, you realize that there is big troubles,

[24:24]

because in the board, you make a complaint, and really want to get rid of it. But, on the other hand, complaint carries you to a certain destination. Complaints make your life. Without complaint, your life doesn't come into existence. So what's wrong? What's wrong? So life you make is yours, but not yours. But not yours. That is, your life cannot confine itself to yours alone. Alone. That's why Dogen says,

[25:31]

at this time, all are the world of the board. The heavens, the waters, the shores, all become the board's time, and they are not the same time which is not the board. The life you make is yours, and at the same time, is not yours. Why? your life, the life you make is yours, but is not yours. It's open, it's open

[26:33]

not only to you, but also to everybody. Okay? To everybody. To the shores, to the heavens, to the water, to the rivers, to the shore. For instance, when the rain falls, the rain makes you feel, makes your feeling, you know, what would you call, very melancholic. Anyways. In other words, when you are angry, when you have, when you feel anger,

[27:34]

when you feel angry, angry really belongs to your life, and also, it's not yours alone. It's others too. Because anger sprays, penetrates to your life, and also others' life. Because when you feel anger, anger occupies your life, and at the same time, others' life. Even though, when you see there are good friends, at that time, you hate him. Even though you like. When the rain falls, rain makes you feel melancholy.

[28:36]

The melancholy occupies all of the world. It seems the same applies to ride the airplane. When you ride the airplane, the airplane is not yours. It's yours. Of course, it's yours, but it's not yours. The moment when the airplane is out of order, you have to die. And at the same time, others' people die too, you know. That's why pilots

[29:38]

have to be very careful. It takes a pilot to drive the airplane very carefully. Before he drives, before he controls the airplane, he has to make arrangements for the airplane very carefully. When you feel angry, maybe you believe anger belongs to you alone. So you think others' people have no trouble with my anger, your anger. But actually, I don't think so. In my home, when I feel not so good, I make every possible effort

[30:39]

to show my emotions. Unconsciously, my wife says, I came to silence immediately with a serious look, a very serious look. But this serious look is a big problem for me and for my wife. For my family. This very serious look makes funny situations. I want to confine my problem to the minimum. That's why I said, wait a minute, keep calm. But something happens on my face. And then, this face,

[31:40]

this look penetrates my life and also others'. And then creates big family violence. Wow, terrible. It seems to me that I commit suicide and at the same time all families commit suicide with me. See? Like an airplane, you know. When you ride the airplane, the moment when the airplane is out of water, you know, the moment when you hear this funny noise, what? What happened? It's too late. Too late. I often think, please, don't make funny noise, airplane. But my hope, my hope, every time when I ride the airplane, don't make funny noise.

[32:42]

But sometimes, you know, airplane is right on the airport, air pocket. I'm really scared. This is my reaction. At that time, I used a mask. You know, you pay, if you want to go to Japan, you have to pay $400, more than that, more than $400. And then you can ride the airplane. And then the moment, let's imagine, the moment when the airplane is out of water, you have to die paying $400. Paying $400, you know. Wow.

[33:45]

Please, please don't make a funny noise. I can't stand, if you think, I can't stand, really, you know. But the moment when you, when the airplane is out of water, you have to go somewhere. Even though someone ask you, where are you going? I don't know exactly, but destination is clear. See? Very clear. So if so, my life, what's my life? I believe my life is my life. My life is my life. Whatever happens, I'm angry, I enjoy my life, whatever I do, my life is my life. As long as

[34:51]

my life is alive in this world, I should enjoy my life ignoring others. Is it possible? Do you think so? It's, you can't, really, you cannot. Because your life is not, is yours, but it's not yours. It's not yours. In other words, your life is universal. Universal. Universal. Others' life. Because whatever you do, the action penetrates to you and to everybody. That's why in the Diamond Sutra,

[35:53]

it says, it is to see the Buddha to regards, to regard forms as no forms. No forms. You chant over it every morning. No nose, no eyes, no ears, no tongue, no body, no mind. What? What? Because your nose is yours and also it's not yours. Your nose is completely universal. Universal nose. Universal nose. How great. This nose is universal. This ears is universal ears. Great. When you think this nose is mine, I don't like it. But

[36:56]

this nose is universal. This is really true. This is really true. Believe or not, believe or not, this is true. This is truth. In what would you call? Avatamsaka Sutra. This is very philosophical sutra. If you read this book, you find some ideas. So called mutual identification. Mutual identification. According to the formality of mutual identification, it says

[37:59]

E is non-E. E is non-E. It means Katage is non-Katage. Non-Katage is not denied existence of Katage. Non-Katage. means to appreciate the rest of others including Katage. Including Katage. So non-Katage is all of you. All of you. In other words, there are numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. One on account of

[39:00]

number one on account of making one to exist. We need there is we need the non-one which means two. 3, 4, 5, 6, 7, 8, 9, 10. Non-one is 2, 3, 4, 5. And also on account of making number one to exist. Non-one the rest of number 2, 3, 4, 5, 6, 7 is inevitable conditions for existence of number one. You need

[40:03]

you need 2, 3, 4, 5, 6, 7, 8, 9, 10 on account to make number one to exist. Then it says A is non-A. One is non-one. Katagi is non-katagi. Your life is not yours. Did you understand this point? Then briefly speaking it is the second stage of point of view in the practice. Mounting is not mounting. Dogen

[41:04]

Dogen says Mounting is An old Buddha has said mountains are mountains and rivers are rivers. The meaning of these words is not that mountains are mountains but that mountains are mountains. So an old Buddha has said mountains are mountains and rivers are rivers. This meaning is something more than first stage of the point of view

[42:06]

in the practice. That's why Dogen says it doesn't mean mountains are mountains. If so life your life is yours and at the same time it's not yours. It means your life is universal. Your life is universal. So as mentioned very often your life is right. My life is right. Your opinion is right. My opinion is right too. Because your life opinion is universal. My opinion is also universal. It means my opinion is mine but at the same time it's not mine. Because you have opinion which is right.

[43:08]

OK? If so what shall I do? We have to polish our opinions. Then my opinion is right. If so my opinion immediately gives a great influence to everybody. To everybody. Because my opinion is universal. It's not mine. Universal. My nose is mine and also not mine. It's universal. That's why I have to take best care of my nose. We have to take the best care of your ears your eyes your nose. OK?

[44:11]

That's Bodhisattva's practice. That's why Bodhisattva's practice is very careful. The person who studied Buddhism Zen Buddhism just a little bit says if you try to keep away something wrong you know you think oh it's not good. Someone says you're a coward. So according to this idea everything is no problem. Of course everything is no problem. It is still on the first stage of the point of view in the practice. OK? So you have to take care take the best care of your life

[45:13]

very carefully. Because your life is yours and not yours. It's universal. You must take care of yourself and others too. If so if so you think well if so I have to live I have to live with you know constant constant fears you know watching very carefully watching very carefully myself and others. Then you think if so I have to take care of my life your life timidly. I don't think so. I don't think so. It is not

[46:17]

it is not to live it is not to live. Your life is yours and not yours. This principle doesn't make your life doesn't doesn't make doesn't lead you to live your life timidly. Through and through you have to know this point. Then next that's the third point third stage the third stage of the point of view in the practice. Mountain is mountain. River is river. Your life is

[47:19]

your life. So it's not necessary to live timidly. Your life is yours. Your life is yours but on the third stage of the point of view in the practice is to take best care of your your your life but at the same time take the best care of others. It seems it is as if you drive the car on the freeway. You best care. You must best care of your driving. When you take the best care of your driving on the freeway it is take care of all circumstances around your driving when you

[48:20]

take the best care of your driving. So through and through through and through we have to know the life which is yours and simultaneously it's not yours which means it's universe universal life. Universal life. That's why Dogen says in the Genjo Koan Great Enlightenment of Delusion is Buddha's is Buddha's. Through and through you have to go astray you have to

[49:21]

go astray as to how you can realize the truth that your life is universal. Your life is universal. Then Dogen says also when the all Dharma's when all Dharma's are Buddha Dharma Buddha Dharma means universal. When all Dharma's are Buddha Dharma it means your life is yours and at the same time it's not yours it means your life is universal. There are when all Dharma's are Buddha Dharma

[50:21]

there are delusion enlightenment practice life and death Buddha and ordinary people ok at that time you can take care of your life as yours. It's not necessary to live your life timidly with constant constant fear. Your life is yours because your life is Buddha life. When you read Dogen's the works or any kind of Buddhist sutra you find

[51:24]

lots of words mountain is mountain mountain is not mountain that's why mountain is mountain and that statement makes you confused but it's not it's not the principle going of going beyond separate separate from your life it is really truth at that

[51:54]

@Text_v004
@Score_JJ