English translation is disputes and contention. Okay, I start to talk on paragraph 7, page 3. Let me read a few paragraphs. Paragraph 7. The utterance of ultimate identity, the next word of is type, this is from.

[01:13]

The utterance of ultimate identity from the beginning to the end is suchness that is truly manifesting itself. Because of this, The result of result slash result is not the result of cause and result. Therefore, the result of cause and result is result of result slash result. This result obstruct the form, nature, body, and energy. Therefore, the form, nature, body, and energy, and so on, are immeasurable and boundless true reality. This result does not obstruct form.

[02:16]

Obstruct form, nature, body, and energy. Therefore, the form, nature, body, energy, and so on, are all true reality. When these form, nature, body and energy, and so on, are entrusted to the result, recompense, cause and condition, and so on, that obstructs them, there is utterance that is 80 or 90 percent completed. When these forms—nature, body, energy, and so on—are entrusted to the result, recompense, cause and condition, and so on, that do not obstruct them, there is utterance of hundred percent completed. So-called such a form is not a single form.

[03:21]

Such a form is not a single form of suchness. It is suchness that is immeasurable, boundless, unexpressible, and unfathomable suchness. We should not measure it using the measurement of one hundredths or one thousandths. We should measure it with the measurement of all beings. We should measure it with the measurement of the true reality. This is because only a Buddha together with a Buddha are able to completely penetrate the true form of all beings. Only a Buddha together with a Buddha are able to completely penetrate the true nature of all beings. Only a Buddha together with a Buddha are able to completely penetrate the true body of all beings.

[04:28]

Only a Buddha together with a Buddha are able to completely penetrate the true energy of all beings. Only a Buddha together with a Buddha are able to completely penetrate the true function of all beings. Only a Buddha together with a Buddha are able to completely penetrate the true cause of all beings. Only a Buddha together with a Buddha are able to completely penetrate the true condition of all beings. Only a Buddha together with a Buddha are able to completely penetrate the true result of all beings. Only a Buddha together with a Buddha are able to completely penetrate the true recompense of all beings. Only a Buddha, together with a Buddha, are able to completely penetrate the true ultimate identity of the beginning to the end of all beings.

[05:33]

It continues. I'm sorry for my poor English translation. You know, Dogen is working on the Kumara Jiva's translation of the Lotus Sutra. Kumara Jiva is really a genius of language and it's very poetic. And Dogen Zenji was also a genius and also kind of a magician of using words. I think when I read this English, it's just too much repetition of same things. But in Dogen's Japanese original writings, it's not so boring. It has power. Repetition has power. But in this English, I don't feel that power. We need a great translator like Kumara Jiba. What I'm doing now is a kind of preparation for such a person coming to the world.

[06:45]

I really hope some young American people study Chinese, Japanese, and study Dogen and Kumara Jiba and make a perfect translation. And we need someone like Dogen. to really make it into American spirituality. Please. The Chinese, some of it is Chinese, and I believe some of it is Japanese, right? Is everything here written by Dogen? All of these characters are written by Dogen? You mean his own handwriting? Yeah, or the actual text itself has Chinese characters and Japanese. Yeah, that is how we write in Japanese.

[07:49]

We use Chinese and Chinese characters and hiragana and katakana. And he did that? Yes. So this is written in Japanese. But he used Chinese expression, not only the words, but Chinese expression or even phrase or sentence without translating into Japanese. So it's, you know, this is very difficult even for us Japanese to read. In order to read Dogen, we need a special education. That was pretty typical of scholarly people at his time, wasn't it? To use Chinese literary expressions and that sort of thing. Well, Chinese is like Greek or Latin for European scholars, for Japanese Buddhist scholars.

[08:52]

So, many or almost all Buddhist monk scholars wrote in Chinese. So Dogen Zenji is very, very rare exception. He tried to write his understanding in Japanese, but his Japanese is very unique. You know, if you can imagine the English writing written in 13th century mixed together with Greek and Latin and some Hebrew. I don't think common American people can read without, you know, commentary. And Dogen's writing, that kind of. And not only the difficulty of languages, but his way of thinking is really difficult.

[09:53]

What he want to transmit is really different from our common way of thinking. to me, it seems like his intention, his purpose of writing to destroy, as I said, our common way of thinking. They construct, you know, common conceptual way of thinking. So, in a sense, he is challenging us. Anyway, Page 3, paragraph 7. The utterance of ultimate reality from the beginning to the end. This is the last tense of the ten suchness. Ultimate identity from the beginning to the end is suchness that is truly manifesting itself.

[11:03]

So this utterance, in Chinese, Chinese character, this phrase, Hon is beginning, Matsu is end, and Kukyo is ultimate, and To is equal, or in this translation, identical. That means, beginning means number one of ten-suchness, and Matsu is number nine of ten-suchness, and this one itself is tenth within the ten-suchness.

[12:20]

And he said, this is the manifestation of ten-suchness. suchness that is from one to nine, that is form, nature, body, energy, and function, and so on. And cause, conditions, result, and recompense, those nine. And that means As I said this morning, we think we are living within the flow stream of time from past through present and to the future. And we start thinking

[13:24]

from arousing body-mind, and we try to practice, and finally we attain Buddhahood. This starting point, allowing body-mind practice, somehow awakening and entering nirvana. That is a process of bodhisattva practice. And fat-hommatsu-kyo-to means the first five, as I said, is the uniqueness of each one of us, each bodhisattva. And next, four, five to nine, is a relationship within time and space. That is what I said. And this final suchness is saying is this is...

[14:26]

all one thing identical that means our arousing body mind practice and awakening and enter nirvana this is done within this uh identical time and space That means our starting point of practice and our final goal of practice, that is Buddhahood, these are identical. And also with all other beings at this moment, we are identical. So this is one space, one space and one moment of time. We are living, we are born living and dying within this network of time and space within the interdependent relation of interdependent origination.

[15:37]

So it's not a matter of, you know, this is inferior, this is superior, this is more valuable, and this is less valuable. So all are identical, even as a value. So to be a beginner and to be an experienced practitioner or even a Buddha, as a Bodhisattva within this network of time and space, everything is identical, working together as one. has also the same value. Somewhere Dogen Zenji said, you know, Dogen Zenji or some sutra said that beginners practice more difficult than buddhas practice because beginners doesn't understand anything and has many difficulties.

[16:51]

Still, you know, beginners have to go through those difficulties and continue to practice. When we are experienced, you know, it's not so difficult. Of course, there's different kind of difficulties, but beginners at Bodhisattva has more difficulty, so their beginner's practice is more important and more valuable. So this is the manifestation of truth, suchness, or reality of all beings. And we should understand, and maybe understand is not the right word. Let me introduce one. from a verse from the same chapter of the Lotus Sutra, tactfulness or expedient means, from a verse.

[18:10]

It says, this is Buddha's saying, Said, no Shariputra of your, your, Y-O-R-E, your, I made a vow. So Buddha, Shakyamuni Buddha made a vow. Wishing to cause all creatures to rank equally without difference with me. So Shakyamuni Buddha made a vow that to make all living beings equal to himself. According to the vow I made of old, now all has been perfectly fulfilled. So his vow is already perfectly fulfilled. That means all living beings are equal with Buddha. Do you believe it? I don't.

[19:18]

For converting all living beings and leading them to enter the Buddha way. Whenever I meet any creatures, I teach them all by the Buddha way. But the unwitting remain confused, like me. and going astray never accept my teaching. I know that all these creatures have never practiced the fundamental goodness are firmly attached to the five desires and through infatuation are in distress. By reason of these desires, they have fallen into the three evil paths. Transmigrating in the sixth state of existence, they suffer the utmost misery." So according to this verse, Buddha's vow

[20:25]

was already fulfilled. So we are already in the Buddha way and we are equal with the Buddha. But we don't believe it. We don't have faith in that teaching. Therefore, we suffer because of our delusion. I think this is the basic faith in the people who, how can I say, Mahayana Buddhist people who believe in this teaching of Lotus Sutra, that Buddha's vow have been already fulfilled completely. That means Buddha, Shakyamuni became Buddha, I don't know how long ago, from the very beginning, this beginning, or many kalpas ago.

[21:42]

So Buddha is already complete. But as Shakyamuni, who was as a human being, was born in India 2,500 years ago, is a kind of reincarnation, incarnation of this eternal Buddha. if you believe or not. I don't believe it, so you don't need to believe it. But that is the idea. So that means we are born and living and confused and make deluded and make our lives into suffering. and we are looking for the exit from these six realms and try to find how to live in a better way. But if we awaken that we are already in Buddha's way, we are already living right within Buddha's enlightenment,

[22:54]

That is a basic kind of faith in Mahayana. And because I'm not a good Buddhist, I don't believe it. And I don't think I need to believe it. And when I read this kind of description in the sutras, my reaction is, you know, I cannot believe this. And I have no reason to believe such a thing. But within my practice and within my study of Dogen, even though this is kind of a, how can I say, I found that I don't believe in this kind of teaching or in a sense a dogma. But often through my practice and through my experience living with, you know, in the society, in this world, in all different kind of living beings,

[24:05]

gradually I still don't believe it with my thinking mind still I think this is true it's not a belief but it's a kind of a trust that we are already living within this interconnectedness and that is what Buddha said in this Lotus Sutra Does it make sense? Please. In Zen also. In Zen we also have that expression. And Buddha said, what he said, mountain and rivers and great earth and all living beings together attain the Buddha Way.

[25:14]

That is what Buddha said when he attained awakening. And that saying is also expression of this kind of awakening. of the reality that we are connected with everything and we are living together with everything. And we can exist because of the support from all beings in the ten directions and three times. And this is what, how can I say, We trust, and even though we are deluded, we are so much self-centered, but this is only kind of a foundation we can leave together with all other beings in harmony. We need, I think, this trust.

[26:16]

And that is what Dogen is saying here. Next sentence. Because of this, the result of result slash result. This is a strange English. And this is strange Japanese also. The expression is. Ka. and inga no ka. Result of result slash result is a translation of ka, ka, no. And in ga no ka.

[27:17]

Ka or result of cause and result. And result of result slash result. And this result slash result may be better to... say this one first, this inga no ka or result of cause and result is the usual way we think about cause and result, like a seed and fruit. After this ka means fruits. within the time as a step or stage. So from a starting point, we make effort and study and practice, and we step higher and higher, and we become better.

[28:22]

This is kind of a very common understanding of causality. In order to get here from there, we need to work. And as a lot of hard work, we can reach and attain something desirable. This is our result as a cause and result. But this kaka, result of result slash result, seems came from expression in the Nirvana Sutra. And this kaka means the ultimate, anuttara samyaksam bodhi, the ultimate awakening.

[29:24]

That is Buddha's awakening. supreme awakening and fat dog and meant using this expression result of result slash result is each stage is a result of course, result flow of something within cause and result, but what he's saying is each stage is a result of Buddha's awakening. This is happening within, all this is happening with Buddha's enlightenment, Buddha's awakening. So this entire time and space is itself Buddha's awakening. So our searching the way, our making effort to study and practice and to awake, to experience the same awakening as Buddha is taking place within Buddha's awakening.

[30:48]

Because this reality is Dharma to which Buddha awakened to And this, you know, time and unity, identity of time and space is a fact. I forget. I'm sorry, I forget. Anyway, so Fath Dogen is saying in this sentence is because of this, the result of result slash result is not the result of cause and result. Is, you know, the result in ten suchness is not the result of... in our common idea of cause and result as a goal.

[31:53]

But this result is result within Buddha's enlightenment or awakening. So does it mean that that's already happened then? Something that has already happened? Already happened, everything. Yes, everything is true reality. All beings is itself true reality. That means all beings is itself awakening. Already. Yes. Therefore, he said, next sentence, therefore, the result of cause and result is result of result slash result. That means he... still point out that we are also within the process of cause and result. So we need a goal or direction.

[32:56]

We have to make effort. That means because we are already in the Buddha's awakening, if we think we don't need to do anything, then that is a mistake. To be a part of Buddha's awakening, we have to allow the body-mind and practice and study and making effort. We have to go through difficult process of practicing. So he has two kinds of ideas. He combines two kinds of ideas, our common sense of cause and result, in which we need to find a goal and try to make an effort to reach that goal.

[33:57]

viewer not a viewer but another reality is we are already in the goal in the each moment we are in the goal if we awaken to and uh really focus on this moment that is already in the goal please Yes. Yes. Yes. The Lotus Sutra is even the person Siddhartha was not born, this entire time and space is awakening.

[35:14]

And that is eternal Buddha. You know, Buddha as dharma body. Dharmakaya. Dharmakaya, yes. So we are living within Dharmakaya. And we are... Yes. In a sense, yes. And Dogen did the same thing. He allowed body-mind and searching the way. He had many questions, and he found this reality, and he's now teaching. So in a sense, he found that we are in the same place. with all beings. Yes? Can you think of this result as being without cause or reckonance? Pardon me? When you say, is this result without cause or reckonance?

[36:19]

Of course, all ten suchness are there. So it doesn't mean there's no cause or no recompense. That is Dogen's point. Even though we are living and dying within dharmakaya, still we need to search, we need to practice, we need to study. So there is a cause and conditions and result and recompenses. Yes. Both are there. So in a sense, his idea of teaching is very contradicted. I mean, he kind of put two sides into one reality. And next one is more difficult. Yeah. This result obstructs the form, nature, body, and energy.

[37:30]

Therefore, the form, nature, body, and energy, and so on, are innumerable and boundless to reality. This sentence and next sentence, this result does not obstruct reality. form, nature, body, and energy. Therefore, the form, nature, body, energy, and so on are all true reality. Only difference between these, within these two sentences is abstract and does not abstract. And the, you know, Either way, everything is reality of all beings. I'm not sure this word, abstract, conveys the meaning of what Dogen meant, but I don't know good English words.

[38:48]

The expression Dogen uses is keige. Keige appears in the Heart Sutra. If you remember, you know, bodhisattva, ehanyahara, mita, ko, shin, mu, keige, mu, keige, ko, mu, ku, fu, that keige. And the English translation is, I think, hindrance. Without hindrance, no fear exists. That hindrance is keige. Keige. Well, exact translation of the Heart Sutra is, the bodhisattva depends on prajna parameter and the mind has no hindrance.

[40:02]

Without any hindrance, no fears exist. Far apart from every perverted view, the bodhisattva dwells in nirvana. This hindrance is kegye. In the case of the Heart Sutra, this hindrance is, you know, something which, you know, prevents us to see the reality of emptiness. And when we see the, when we, I mean, both Avalokiteshvara practiced, deeply practiced prajnaparamita, he became free from all hindrances. And if we practice the same prajna parameter, same as Avalokiteshvara, we are released from all hindrances. This is a word Dogen used in here.

[41:03]

And he said, keige, in the first sentence he said, keige suru. And in the second sentence he says, keige sezaru. Sue Lou and Cesar Lou. And he used this same word in, I think, very different way, different meaning. And not only in these sentences, he used not but he used only this in in positive meaning. In Fukanzazengi, there's a part something like, the Buddhas and ancestors, both in this world and other worlds, in India and in China, preserved the Buddha seal.

[42:29]

in the same way and vigorously generated the wind of truth. They just practiced sitting, and in my translation, and were protected by Zazen. But the original word Dogen used here is this same word, ge, means hindered. So the person sitting is hindered by Zazen. hindered or obstructed by Zazen. That means, actually, the word Dogen uses is gotchi. Gotchi means immovable sitting. So we are hindered or obstructed by immovable sitting. So we are not free. And we cannot, how can I say, Get out.

[43:32]

Did you say that you translated that as protected? Yes. Now I'm not sure this protected is right, good translation or not. What is other translations? Obstructed. Obstructed? Obstructed? Yeah, obstruct is more literal. If we understand what abstract means, here he used this abstract in a positive meaning. Abstract, that means we become really one with Zazen. Therefore, we abstract by our Zazen. And we are not our delusion. We lose the freedom to follow the delusion. Does it make sense? So zazen obstructs us to be deluded.

[44:36]

Does it make sense? Please. When I do zazen, I see how deluded I am. Is that in a sense by my seeing my delusion, am I free from my delusion by the act of what zazen is? I think so. We see delusion as delusion, so we don't be deceived by our delusion. At that time, even though delusions are there, that delusion doesn't disturb us. That is how we are obstructed by Zazen. That is the meaning Dogen used, this abstracted. And he is using a little bit different meaning in here from Fukanzazengi also. I mean, according to Kishidawa Iwanrosi's commentary,

[45:46]

keige suru to abstract is ego and not to abstract keige sedaru is fu ego do you know are you familiar with ego and fu ego ego is interact Interact and Fuego is not interact. Sandokan, yes. Interact means work as one thing. So Keige through to Obstruct is to be one. And Keige Saddle is to be completely independent. No interaction. That means, to abstract means in this sentence,

[46:53]

The result of, you know, that means, you know, each thing, each condition of each state is a result. And this result is not a result of cause and result. But this result is result of result slash result. This result is one with form, nature, body, and energy. Completely one. Completely same. Does it make sense? Yeah, this result, the second sentence of page four, this result obstructs the form, nature, body, and energy. This means this result, you know, in each result there is form, nature, energy, body, energy, and function.

[48:01]

This result and those kind of unique features of each being are completely one. You know, this person's form and nature, body, energy or potential and work is completely one with this result of result slash result. That means our entire body and mind is nothing other than the Buddha's Dharmakaya. or the true reality of all beings. Therefore, the form, nature, body, and energy, and so on, are immeasurable and boundless true reality.

[49:10]

So all aspect, all part of our being is nothing other than true reality of all beings. So we, our body and mind, and our activity, you know, walking, sitting, any activities in our daily lives is not different from the true reality of all beings. Does it make sense? Good. And the next one, kege sezaru, it doesn't interact, means completely independent. That means the result and our body and mind, the condition of our body and mind. This is really difficult to explain.

[50:13]

Not abstract, it means completely independent. And this, how can I explain? Because these two are completely one. These two are completely independent. I don't think it does make sense. Let me show you one thing. Sometimes I use this painting. First I use this painting when I talk about Buddha nature. Buddha Nature and Karmic Nature.

[51:18]

The title of this painting is My Wife and Mother in Law. You can see the young lady's portrait and also the old lady's face. And this is completely one painting. You know, Young Lady is, this painting is 100% the painting of Young Lady, and also 100% the portrait of Old Lady. This is not half and half. This is completely one. That is, you know, this Young Lady and Old Lady abstract, completely one. And yet when we see the young lady, old lady disappear. When we see old lady, young lady disappear. So old lady and young lady never meet each other.

[52:23]

That is what keige and fukeige or ego and fuego means. They are completely independent and completely one. Does it make sense? Same as Buddha nature and karmic nature. I mean, Sawakiroshi said we have Buddha nature, of course, but we also have, in Sawakiroshi's expression, we also have thief nature. Thief. [...] Buddha nature and thief nature, we also want to get something, always want to get something, make it my own. This is thief nature and Buddha nature. And these two are completely same nature. And yet, depending upon our action, you know, the action can be complete manifestation of Buddha nature.

[53:27]

And another action can be a complete manifestation of thief nature. And if you take something you are not given, then you are completely a thief. But if you practice following Buddha's teaching, the Buddha nature is completely manifested and you are Buddha's children. And these two are completely one thing and yet completely different thing. This is what ego and fuego means. When it's ego intact together, it's really one thing. It's really one thing. And yet, at the same time, it's completely different. And life and death is the same thing. Life and death is one thing. But when we are alive, we are 100% alive, we never meet death. When we are dead, life is gone.

[54:31]

So life and death is completely one, but life and death never meet each other. This is the same idea. Please. So with all those things, the picture and all the things you're talking, would you say that they do and do not obstruct each other? Yes, but at the same time. Yes. This is kind of the same logic with the very beginning of Genjō-kō, when all dharmas are the dharma. There are delusion, enlightenment, life, death, and practice, and so on. And in the second sentence he said, when all dharmas are without fixed self. There's no practice, no enlightenment, no delusion, no enlightenment, no life, no death, and so on. And these two and the next sentence, those three sentences are at the same time, always.

[55:33]

So these two sentences are also always. this result and form, nature, and so on, are always one. And also, it's always independent of each other, never meet each other. Does it make sense? Good. Please. What if instead of obstruct or protect, you said contain. To include? Yeah, or like a glass with water, right? It restricts the water from going everywhere, but it also holds or supports the water. So could we say... I think meaning is okay, but it's not translation. So, but if you have any idea, please give me.

[56:38]

Contain. In the case of contain, there's something which contain the water. Contain and container. That's a problem. Well, you know, Dogen write this kind of sentence without any explanation. So he expect us to understand. But, you know, this kind of very unusual logic. Everything, because, you know, two things are completely one, two things never meet each other. And this is not only, you know, these things and life and death, but, well, I need to talk later. And next two sentences are the same, same logic. This result, when these form nature, body and energy and so on, are entrusted to the result, recompense cause and condition and so on, that obstruct them.

[58:04]

there is utterance that is 80 or 90% completed. When these form, nature, body, energy, and so on, are entrusted to the result, recompense, cause and condition, and so on, that do not obstruct them. There is utterance of 100% completed. Only difference is 80 or 90 percent and 100 percent. And according to the commentaries by many different masters, these 80 to 90 percent completed and 100 percent completed are the same thing. It's not different. I mean, we have to say at the same time we are, you know, 80 to 90 percent complete means our practice can never perfect.

[59:16]

Only 80 to 90 percent. But when we continue to practice, that is 80% to 90% completed. That is 100% complete practice. Even we cannot complete 80% to 90%, only 10%. That is 100% complete practice on that stage. So these two are also at the same time. That means, you know, all those ten suchness working together as one, and yet when we pick one thing, all other nine are hidden. It doesn't appear. Only one thing appear at a time, and all other are hidden.

[60:21]

Because when I pick one, I pick everything. And when I call this a form, all other nine are hidden within the home. So form and all nine, all other nine, never meet each other. This is important because when we read that kind, you know, the list of ten suchness, we start to think what is the difference of each of them and how they related. But that is, you know, our habitual way of thinking. So Dogen tried to deconstruct that way of thinking. I think I need to go further.

[61:23]

Any questions? Do you understand? Perfect. Okay. Form of suchness, that means suchness has many forms. We cannot say there is certain form, certain fixed form, but we can see many different forms of one suchness. So it is suchness that is immeasurable, boundless, unexpressible, and unfathomable suchness. This is also, as a sentence, redundant. It is suchness, unfathomable suchness.

[62:26]

So we need a better translator. But suchness has many different aspects, and we can say almost complete opposite thing from one suchness, and both can be right. So using a common, simple logic, using our concept, we cannot measure suchness. We should not measure it using the measurement of one hundred or one thousand. We cannot count one, two, three, or one million, or ten billion. It's really infinite. So we should measure it with the measurement of all beings, and we should measure it with the measurement of the true reality.

[63:34]

That means all beings are just all beings. That is the way we measure all beings. And true reality is really just a true reality, and that is the only way we can measure true reality. So that means there's no measurement to measure all beings and true reality. Outside of all beings, there's nothing. All beings include really all beings. Even if we have a measure, try to measure all beings, this measure is also already part of all beings. So we cannot really measure it. There's nothing outside of all beings. Please? Is true reality of all beings the same as reality? Yes, and Nagarjuna, not Nagarjuna, but the commentary of Nagarjuna translated by Kumarajiva said, true reality of all beings is nirvana.

[64:50]

So nirvana and enlightenment is the same thing. Please. I'm listening, and I think on a level I'm following the logic, but that doesn't necessarily help me. I'm trying to... 80% or 90% expresses our relatives. 100% is the fact that we can never be anything but that, and so we are perfect. We are both relative and absolute. So when I sit, sometimes I let go of thoughts, and it's quite wonderful. Other times, I'm really cold, and it's not. And that's the way it is, going back and forth. Is that what all this is, on a very simple level? I think this is one of the meaning of what Dogen is saying here. We are always incomplete, so we need to aware our incompleteness.

[65:55]

And this awareness of our incompleteness allows us to practice repentance. And repentance enables us to make more effort to continue practice. if we think I am 100% okay, then there's no way to practice further. So awareness of incompleteness is really important. That is a kind of give energy, give us energy to practice more. So and this way, you know, always aware of the incompleteness of our practice, therefore we repent and practice even a little more. This is, you know, for us as a bodhisattva, perfect way, complete way of practice.

[67:04]

There's no other way of practice. And I think that's what Dogen is saying here. Of course, we can learn many other aspects of this thing, but I think this is really one of the important points in our practice. We are always incomplete, and yet that is okay if we continue to practice. Does it make sense? Please. I can never know all things. All things is a concept in my head. I can never touch all things, just like I never touched America. But I can be Americans. I can be beings.

[68:08]

And through that, I can know, or I can't know. Yes. I think that is what Dogen said. When he said enlightenment and practice are one. He said, besides, without practice, there's no such thing called enlightenment. In the next... the next part of this paragraph, he again repeats the almost same sentence for ten times of each of the, you know, suchness.

[69:20]

So I don't think I need to read it again. This is simply mean everything is interconnected. and one and completely independent. So let me go to paragraph nine, page five. paragraph 9 because there is such a principle within such a principle well let me read first because there is such a principle within the Buddha lands in the ten directions there are simply only a Buddha together with a Buddha

[70:31]

There is no single thing or even half a thing that is not only a Buddha together with a Buddha. Only and together with are, for example, the body endows the body itself. The form verifies the form itself. or it is like the nature through the body being maintained as the nature. This Buddha's land in the ten directions is jippo-butsu-do. This expression also from the Lotus Sutra. Jippo-butsu-do chu. So that means, let's see.

[71:46]

there are, you know, many Buddha lands in ten direction world. But Dogen reads this expression, as all these ten direction is within the Buddha land. That means this entire universe we are living is Buddha's land. And same idea with this, you know, entirety of time and space is Buddha's Dharmakaya. We are living within Buddha's land. Therefore, all, each and everything, all beings are nothing other than Buddha. That is what means only a Buddha together with a Buddha. That means all beings in this universe are Buddha. So there is no single thing or even half a thing that is not only a Buddha together with a Buddha.

[72:58]

And as I said this morning, this only a Buddha is a name of a Buddha. And together with a Buddha is another name of a Buddha. So that means everything, all beings really, are Buddhas. Yeah, also we can say, you know, only Buddha is Fuego. And together with Buddha is Ego. together with all beings. And only Buddha is only one Buddha. That only one Buddha includes everything. Please. I don't understand what you just said. You just said practice is the only way that leads to enlightenment. What about the jillions of people and beings who never...

[74:05]

It's up to the definition of practice of enlightenment, right? Baby to be a Buddha, baby to be, baby, how can I say? To be a baby is a practice, I think. Okay. And baby is practicing, really. And, you know, within the life of a baby, you know, the true reality of beings is really there. you know, very... It doesn't have to be conscious. Yeah. The practice doesn't have to be conscious.

[75:11]

Then we think in a very kind of broad way, not limited in so-called Zen Buddhist practice. Okay. Well... Only and together with or independence and interdependence are, for example, the body endows the body itself. So this independence and interdependence are only Buddha and together with Buddha are really one thing. And yet completely independent. The body and the body itself means really one thing.

[76:12]

The form verifies the form itself. Or it is like the nature through the body, even though nature and body are two different aspects, but these two are one. Without the body, nature cannot maintain itself. So these two are independent and interdependent. maybe this is a good place to stop because I need to explain more about next paragraph so I continue next tomorrow morning any question please Is that similar to what we were talking about earlier, that Pratyekabuddha can, out of nowhere, realize the value of letting go of thought?

[77:29]

Is there knowledge? Is there absolute knowledge that can be made of me? Well, it's a terrible word to be honest. I'm sorry, I don't think I understand your question. Could you say it again? Uh-huh. with him that can recognize itself. And I was startled a little bit by the idea of a person never hearing of the Dharma can somehow come up with the concept of letting go of thought. Because we walk around completely attached to our thoughts.

[78:34]

So where does the thought come to let it go? Is it like the absolute manifesting within their own? Oh, I think so. Not only Buddha or Buddhist or Zen Buddhist, I think people in other spiritual tradition or even not spiritual tradition, people I think can experience and see the same way as Dogen is seeing. Please. the only thing that isn't part of cause and effect? Enlightenment is outside of cause and effect. So enlightenment is not the result of practice. I've heard before that enlightenment is the one thing that stands outside this.

[79:38]

In Abhidharma, you know Abhidharma teaching, right? There are three things that is outside of cause and result. One is nirvana. Second is empty space. And I forget the third. That's some nirvana. Second is empty space. Third, does someone know? These are called mu-i. Mu-i is opposition of u-i. Usually, we or we-ho, dharma of we, is translated as a conditioned being.

[80:56]

So, we is unconditioned. And according to Abhidharma Kosha, there are three things. One is nirvana. Nirvana is unconditioned. So, probably that is what you are talking about. Enlightenment is unconditioned. And empty space, there's two kinds of empty space in Abhidharma. One is, you know, for example, if a cup is empty, the space within the cup is empty. empty space. But when water is poured, that empty space disappeared. This is not unconditioned empty space. There is another kind of empty space that is even, you know, that space is occupied by water. That space doesn't really disappear.

[82:00]

The space, even occupied by something, the space is still there. That kind of space is one of the unconditioned. And I'm sorry, I forget my third one. Ah, well, thank you.

[82:21]

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