Good morning, everyone. This morning I start to read paragraph 10, page 6. Let me read a few paragraphs. Therefore, Shakyamuni Buddha said, I and other Buddhas in the ten directions are able to know these things. Therefore, the very moment of being able to penetrate and the very moment of being able to know to know are identically faced of being slash time. If I were different from the other Buddhas in the ten directions, how could I enable the utterance of other Buddhas in the ten directions to manifest?

[01:16]

Because the ten directions do not exist at this particular place. The ten directions are within this particular place. For this reason, the true reality, meeting with all beings, means that spring entering flowers. A person meets with spring. The moon illuminating the moon. a person meeting the person, him or herself, or a person sees water. These are equally pointing to the principle of seeing each other. Therefore, the true reality, please change form to reality. This is a type mistake.

[02:19]

Therefore, the true reality, studying under the guidance of the true reality, again, not form. So, therefore, the true reality, studying under the guidance of the true reality, is a Buddha ancestor, transmitting Dharma from a Buddha ancestor. This is nothing other than all beings giving the prediction to all beings. Only a Buddha transmits the Dharma for the sake of only a Buddha. Together with a Buddha transmits the Dharma for the sake of together with a Buddha. Therefore, there are birth and death, coming and going. Therefore, there are arousing body-mind, practice, awakening, and nirvana.

[03:25]

Upholding arousing body-mind, practice, awakening, and nirvana, we study and grasp the true human body, that is, being born and dying, coming and going. To do so, we hold firm and we let go. With this as their lifeblood, the flowers open and fruits are born. With this as their bones and marrow, Mahakasyapa transmitted the Dharma to Ananda. Such a form of wind, rain, water, and fire is nothing other than the complete penetration. Such nature of blue, yellow, red, and white is nothing other than the complete penetration.

[04:29]

Depending upon this body and energy, ordinary people are transformed and enter into the sacred. Depending upon the result and recompense, we go beyond Buddha and transcend ancestors. Depending upon the causes and conditions, we grasp grains of sand and make them into gold. Depending upon the result and the recompense, the Dharma is transmitted and the rope is entrusted. The Tathagata said, for whom I expound the seal of true reality, this should be expressed as follows. For whom I practice the seal of true form, for whom I listen to the seal of true nature, for whom I verify the seal of true body.

[05:41]

We should study this utterance in this way. We should completely penetrate this utterance in this way. The essential meaning of this is, for example, it is like a bead wearing around a ball, and the ball whirling around the bead. Does it make sense? Yeah. Pardon? Yeah. My English is not so good. But it should be improved. Thank you. So this chapter of Shobo Genzo entitled Shobo Jisho, Dogen Zenji is using the expression in the Lotus Sutra.

[06:57]

And he tried to show us or describe the reality of all beings concretely as our own life and our own world and our own relationship between ourselves and all beings within this world. and how we study, and how we practice, and how we transmit the Dharma from concrete teacher to student, and how we can share the Dharma with all beings. So first we need to study the Lotus Sutra. Then we study how Dogen use the expressions in the Lota Sutra and twist and change the meaning and apply it in our actual life.

[08:00]

Please. Does penetration perhaps refer to a deep understanding of the etiology? I think so. Complete understanding. And actual complete understanding is the reality itself. That means we are, you know, one of the all beings. And when we, ourselves, as one of the all beings, completely become all beings, that is complete understanding. So understanding and manifestation, or genjo, is the same thing. We become one with the reality, because we are part of the reality. It's possible. That is complete penetration or understanding. And that is possible only in our practice, not our intellectual thinking.

[09:04]

I think that is fact. Dogen used this expression, complete penetration or gujin. He's saying here that each and every being become all being, become true reality. Yes. And also, from the very beginning, they are the same thing. Like young lady and old lady. Here, in paragraph 10, Dogen Zenji quotes another expression from the Lotus Sutra. This is From the verse, right after the expression, only Buddha together with Buddha can completely penetrate the true reality of all beings.

[10:12]

Usually, almost all Buddhist sutra has a part of prose and part of verse. And this expression, only a Buddha together with a Buddha can fathom the reality of all beings, is the sentence from the part of prose. And right after that, the sutra states the same thing as a verse. And this sentence, I and other Buddhas in the ten directions are able to know these things, is from the verse. And the verse is as follows. So within this verse, the Luka Sutra restates the same thing as it is said in the part of prose.

[11:21]

So it's kind of a repetition. The verse part is as follows. Immeasurable are the world heroes. World heroes mean Buddhas. embracing gods and men in the world. Among all the living creatures, none can know the Buddha's. The Buddha's power, emancipations and contemplations, and the Buddha's other laws or dharmas, no one is able to measure. of your YURE, I followed countless Buddhas and perfectly trod the right ways of the profound and wonderful Dharma, which are difficult to perceive and perform."

[12:29]

So Buddha, as a result of long practice, perceive the very difficult dharma to understand. Then, during infinite courtesies of Karpas, after pursuing all these, having obtained on the wisdom throne, he was perfectly able to understand. This is Buddha's saying. He was able to perfectly, completely understand this difficult Dharma. And such great effect as this, the meaning of every nature and form, nature and form, this is part of, you know, ten suchness.

[13:35]

And next, he said, I and other Buddhas in the universe alone can understand these things. These things mean ten-thoughtness, or true reality of all beings. So this quote, I and other Buddhas in the ten directions are able to know these things. And the statement Dogen quote in the very beginning of this chapter of Shobo Genzo is two sentences stating the same thing. That is a point. One same thing is mentioned in two sentences, in the two different places in the sutra.

[14:41]

So the fact is only one, but there are two sentences about this only one reality. Then I started on paragraph 11. Therefore, the very moment of being able to penetrate. This being able to penetrate is from the first quote. And the very moment of being able to know, this is from this quote. Actually, these two implies the same thing. And are identically, so of course these are identical. identically faced first facet of being-time. This being-time is uji. Facet is men-men.

[15:44]

He said men-men no uji. The very moment is translation of Shoto Inmoji. This is important expression in Dogen's writing, Shoto Inmoji. Shoto means it's very. Sho means to and to means to hit. So it's very moment. And I think you know the expression inmo.

[16:51]

Inmo is often translated as such or thus. Actually, this has no meaning. This such or thus or how and time. That means that very moment of thusness or suchness. So we are really become one with thusness and suchness. So both two different expressions or sentences about one reality. At the very moment of being able to penetrate, and at the very moment of being able to know, both are about all Buddhas. I mean, that's me, Shakyamuni.

[17:55]

and all Buddhas. Ah, men is face, and repetition, face, face. That means each face of who is being. Ji is time. Of course, this expression, uji, came from Shobo Genzo Uji. In that writing, he said, Wu and Ji, or being and time, is really one thing. Being is time. Time is being. This is one thing. So, two separate sentences express the one truth at a different you know, time.

[18:59]

When we read the Rota Sutra, the first expression appears in the part of the prose, and the second expression appears in the part of the verse. So when we read the sutra, we read the same expression at a different time. separates time, but those are expressing the same thing. These two different things express the same thing. This time and being, and this time and being are different, and yet they are the same, completely the same. completely same and yet completely different. That is same as the expression of not one and not two. Not one is who is, and not two is who me.

[20:06]

Buddhas, in this case, Shakyamuni Buddha and all other Buddhas in the ten directions are not One, and yet not two. Because they can, together, they together can fathom or penetrate or know this thing. So they are the same and they are different. Same and different. How can I say? Minmin means each. Min literally means face. So each time and each face, each person's being time. So he's talking about oneness and multiplicity, or one and many are really one. If I,

[21:09]

I, in this sentence, refer to Shakyamuni Buddha. But he is talking about each one of us, I, the self. We are different from the other Buddhas in the ten directions. And here, in this case, other Buddhas in the ten directions means all beings in the ten directions and each one of us. are different, how could I enable the utterance of and other Buddhas in the ten directions to manifest? That means each one of us and all other beings are not different. We are all beings. And yet, we are different. We are independent at the same time. Mm-hmm.

[22:14]

So is he asking a question here? Does that sentence a question? No. It sounded like a question. Then my mistake. This is a statement. So he's saying, if I were different from the other Buddhas in ten directions, how could I? There's no way we can. Could I enable the utterance? Yeah. So I should put a question mark. I don't know why he's saying, like, how could I enable the utterance of and other groups? Is the and, is that part of the Japanese? And? And, yeah, it's from the quote, I and other Buddhas.

[23:22]

And in the Japanese, yeah, it's there. Yes? I'm sorry, that same sentence. How could I enable the utterance of? Anyway, this means how I can say in that way. That means if Shakyamuni and other Buddhas are different, then Shakyamuni cannot say, I and all other Buddhas in the ten directions know these things. OK? So here, Dogen is discussing about the relationship between each particular being or thing and all other beings.

[24:34]

Everything is within the network of interdependent origination. And everything is connected. In us, from one way of viewing this reality is we are the same because we are all connected. Then we pick up one knot of this net, we pick up entire network. So we are all one reality. And yet, each and every being is different. From one point, each and every being is only Buddha. Each is independent, only this person.

[25:39]

I was born by myself. I have to live by myself. I have to breathe by myself. I have to eat. No one can eat for me. Someone can eat my food, but that food goes to that person's stomach, not my stomach. And, you know, we are really independent and individual. I cannot practice for you, and you cannot practice for me. I am I, and when I am facing our death, I have to die by myself. There is no sharing. We are completely alone, in a sense. That is only Buddha. Yui Butsu is that side. But from another side, we cannot live alone.

[26:44]

We are always together with other beings. Without relationship with others, we cannot exist even a moment. You know, air is not me. But without air, I cannot live. Water is not me. But without water, I cannot stay alive. And without food, cooked by people working in the kitchen, I cannot, you know, talk. And even the language, now I'm speaking using English words. These English words I'm using is a gift from someone, from culture, from my, from the teachers and friends, and also the I mainly use Japanese language when I think this Japanese language is also a gift from the Japanese society.

[27:47]

Even if I was born in Japan, I was moved right after I was born, then I couldn't, you know, speak Japanese. So Japanese language is also a gift. Japanese language is a you know, the result of numerous people who lived in those islands for millions of years. They, you know, working together with the nature and with people in the society. So language is a product of all those people. And because I was born and educated in Japan, I receive that heritage. So even the language, or word, or concept I use to produce very selfish, egocentric idea is also a gift.

[28:51]

So even to be egocentric, I need a gift from others. So without relationship with others, we cannot really exist, or we don't That is another side of same reality. And I think Dogen used this expression, Yobutsu, together with Buddha, to show that side of reality. We are completely alone and independent. And from another side, we cannot be alone. We need support, relation and support by all beings. These two sides of the reality of interdependent origination, I think, is the true reality of all beings. That is what Dogen wants to show us, express and teach us.

[29:54]

And that reality is the very basis of our studying Dharma and practicing Dharma. living together with others, and yet I need to take responsibility to live as myself. Now I'm talking about Dogen's writings because this is my responsibility as a Buddhist priest. I don't like this responsibility. I think this is too much to me, but no one else, you know, doesn't do at this moment. So somehow, you know, as my bad karma, I have to do this. You know, this is really a bad karma, I think. You know, when I finished university and started to practice with my teacher, Uchiyama Roshi, he asked me to study English. Because at the time, in the early 70s, many Westerners came to Kyoto and practiced

[31:02]

at Antaiji. We had a five-day session each month, and we had about 50 to 60 people sitting together. And one half were the monks who were resident practitioners of Antaiji, one third. Another one third is lay practitioners, Japanese lay practitioners outside. And another, one third, are the Westerners. So from the very beginning, it's very natural for me to practice with Westerners. And Uchang Roshi didn't speak any Western languages. So even though he wanted to teach the meaning of Zazen, somehow he couldn't. So he needed translators. There were a few. American who could translate his English to... his Japanese to English, but he thought there are some Japanese who have thorough experience of Zazen and explain and teach true meaning of Zazen in Western language.

[32:24]

That is why he asked me if I wanted to study English. And I didn't want to. I mean, I studied, of course, I studied English as an all-Japanese student, like in three years in the middle school, three years in the high school, and two years in the college. So all together, eight years. But when I finished my college education, didn't speak any English at all, and I had no desire to do so. I was happy to finish, you know, studying. But when my teacher asked me, because of my weakness, I couldn't say no. I mean... That is a weakness. I mean, I wanted to be a good boy.

[33:31]

That is a problem. That is a bad karma to me. I mean... Because of your weakness or strength? Anyway, that's, you know, very kind of, how can I say, unintentional yes. Determines the rest of my life. And that's why I'm here now. It's really about karma. Where we are. So this, you know, reality, one reality in which kind of a very opposite or contradicted truth are there. That is, each and everything is completely independent and individual and different and unique. It cannot be alternate each other.

[34:34]

I am I and I cannot be other people. I have my own unique form, nature, body, energy, and function. And each one of you has the same, different uniqueness. And we have to... The only way we can live is using this person's unique karma. Please. So this must have impressed Dogen very powerfully when the old man, the old Tenzo, he was drying the mushrooms and sweating, and Dogen said, oh, why don't you get somebody else to do it? And the old man said, you're a fool. rather than not me.

[35:38]

I think so. This is a very important point. I have to take responsibility about what we do, what I do, how we do, how we did. It's only my responsibility, 100% responsibility. The old tent was doing was drying mushrooms. And this drying mushroom will be an offering to others, to the Buddha, to the practitioners. So he practiced for his own, only for his own. is an offering to others. So, within this one very simple practice of drying mushroom in a very hot afternoon, you know, this reality are both included. You know, Tendo should be just be Tenzo, and he couldn't ask, you know, or any other people could this work for him.

[36:50]

And yet, his work is influence and help and sustain other people's life or practice. So, Yui-butsu and Ryo-butsu are both there in this one single action of drying a mushroom. Thank you very much. Then I'm thinking, they went on to discuss time. Why was he doing it at that time? Right. Only now. Only this person. Here, now, and this self. That is a real reality. You know, we have to be here and now. And we have to be with this body and mind. That is a real reality of our life. We cannot be someone else. We cannot be somewhere else.

[37:53]

We cannot be sometime else. We have to be really right now, right here, with these five skandhas. That is the only reality we can participate. And yes, you know, this is what Dogen is saying in the next two sentences, that is, we need to be really right now, right here, with this person. there's no possibility to be in a different time in the past or future. But often, in our thinking, we are often, sometimes, we are thinking about the past or we are thinking about the future. what we want to be tomorrow, or I'm thinking about the past and often I made such a mistake, therefore I cannot be a good person.

[38:55]

So we are caught up in the past or being pulled by our desire for the future. often not really just be right now, right here, with these five skandhas. But right now, right here, being with this person, hundred percent, is actually the reality of all beings. That is only reality. And according to Kumara Jiva's translation of Nagarjuna's Madhyamika Kalika, this reality of all beings, is nirvana. So to be really settled down at this moment, right now, right here, with this body and mind, this ten suchness, is nirvana. But that is, I think, the most difficult thing, to settle down right there.

[40:00]

And that is another expression of Dogen, of that reality, is Genjo Kohan. Genjo means the reality of right now, right here, is a manifestation of universal reality, or Kohan, absolute reality. can only be manifested at this moment, as Genjo, right now, right here, as this way. Why did he wear a hat? Pardon? Why did he wear a hat? I don't know. I don't know. Anyway, so next sentence is, If not, because the ten directions do not exist at this particular place, the ten directions are within this particular place. This is, of course, very paradox, and doesn't make any sense if we don't see these two

[41:14]

side or aspect of one reality. That means, shato, this particular place is a translation of shato. Shato is used with the opposition of natto. Shato is this, and natto is that. this and that. This means this reality right now, right here. And natto is absolute or ultimate truth or reality or eternity or koan.

[42:23]

Dogen often uses the expression natto, shato and natto. And in this case, ten directions is natto. That means the entirety of this network of interdependent origination. And Shatō is each one of us, each being. So now I am right here. I am not in other places. And I can be only right now, this moment. And I can be only me, or Shōhaku. So we are a particular being. I am a particular being, and I'm particular. I'm standing in this particular place, and I'm talking in this particular moment. I cannot be somewhere else, or sometime else, or someone else.

[43:29]

This is me, and nothing else. So, that is, you know, shato, in this sentence, the ten directions, natto, do not exist at this particular place. I'm only me. This moment is only this moment. This place is only this place. We cannot be, you know, somewhere else. Only this moment, this place, right here, I'm this being. That is, you know, the Ten Directions do not exist at this particular place. And next he said, the Ten Directions are within this particular place. Of course, these two are very contradicted. But this... And Dogen used the word, because.

[44:32]

Because... You know, these ten directions do not exist up here, because ten directions are right here. You know, as a simple logic, this doesn't mean anything. This is just a contradiction, nonsense. But if we really see the reality of this interconnection, You know, of course, this particular being and particular place and particular time is different from other places, other time, other beings. And yet, because we are connected with all beings, you know, when we pick up one thing, we pick up this entire ten directions.

[45:36]

This is like this thing. This thing is five fingers. And this can be one hand. And when we are this, what do you call this finger? Middle finger. You know, each finger are different, separate, independent, different shape, and different way of moving. So each are independent. This cannot be a thumb, and this cannot be a middle finger, and this cannot be a thumb. Each has different shape, different name, different function. But somehow, these five fingers work as completely one thing.

[46:37]

From one side, this is really one thing, one hand. And from another side, this is five independent things. Is this five fingers or one hand? This is a koan. You know, when I was young, this is a kind of joke. When I read about Hakuin's koan of the sound of one hand, I thought it was easy. You know, Hakuin said, two hands can make sound, but one hand cannot make sound. How do you hear the sound of one hand? But I thought it's easy. You know, this is the sound of one hand. Right? I don't use another hand. This is really sound of one hand. So we need to understand, you know, one hand cannot make sound, but five fingers can make many different sounds. So to see this reality as one hand, and to see this reality as five fingers, is same as, you know, the painting.

[47:49]

Same as this old lady and the young lady of this painting. This is really one thing, but there are two. two different, almost opposite things. And what Dogen is discussing is the relationship between each one of the fingers, each one of the five fingers and one hand. This is completely the same. But when we see this as five fingers, each are completely different. And some cannot be one hand. And each finger cannot be one hand. But five fingers is one hand. And when I pick up one finger, somehow I pick up one hand. Beside this one finger, there's no one hand.

[48:53]

But this one hand is not... I mean, this one finger cannot be one hand without being together with other four fingers. Does it make sense? That is what I think he's saying. You know, within one finger, there is no one hand. But because one hand is not here in this particular place, when we pick up this one finger, somehow one hand completely comes to us, comes to me. That is, so this is two very complete, I mean, opposite things is both there at the same time.

[49:58]

And this is same as Fat Dogen said, using the obstruct and not obstruct. When obstruct, you know, five hands, five fingers are really one hand. And then it does not obstruct each finger completely different, independent. But somehow, you know, this individuality and oneness working together. That is very simple reality, but very difficult to explain in a logical way using concepts. Because the Ten Directions do not exist somewhere else, the Ten Directions are here?

[51:10]

Yes. Does it make sense? And next he expressed this reality using a more poetic poetic expressions. So, you know, five fingers is all beings, and one hand is true reality. And next sentence he said, for this reason, the true reality meeting with all beings, how one hand meet with five fingers, The true reality meeting with all beings means that spring enters flowers. A person meeting with spring. You know, spring and flowers, not only flowers, but in the spring, you know, many different kinds of birds start to, you know, sing.

[52:13]

And all different kinds of grasses start to grow again. And especially for us Japanese, you know, spring and flowers associate with the cherry blossom. When cherry blossom in the area I grown up, cherry blossom blooms in the early April. And that is the time, you know, new semester of school started. So we started something new. So spring and cherry blossom and something new, our new phase of life, is very closely connected in our mind. So in the spring, new life comes out. So not only the flower or cherry blossom, all things start new, fresh.

[53:17]

But spring is one thing. And all those things happening in spring, our scenery of spring, you know, this is the way spring and flowers and grasses and all things happening in the spring meet. Actually, these are exactly the same thing. But spring itself, or a flower, by itself cannot be spring. And, you know, each and every thing happening in the spring, all together, as a network of those things, we say this is spring. And human beings are the same. We are part of the spring. In the spring, we feel fresh, very refreshed, and try to start something new.

[54:22]

That is how one hand enters or meets with five fingers. Parts of it, like spring for me, personally, is a time that my dog died. So it isn't. Spring is also a time of mourning and grief, and that's why I mentioned that. Well, of course, each person has a good memory, a positive memory, about the spring, and also sad or negative memories.

[55:35]

And those are also, you know, like the five fingers. Each have different memories or associations. but all together that is spring. So spring is not simply or completely positive or fresh or beautiful, but there are some negative parts might be. Spring has another association with me, in me, in myself as a, you know, How can I say? It's like... Spring and youth, to be young, has some association in Japanese language or culture. And, you know, to be young is good, full of energy, and it's also very difficult time to live.

[56:37]

So, you know, there are you know, all different kind of things happening in the spring. But all together we call it spring. So spring is something beyond our evaluation. Everything is included within this spring. Both young lady and older old lady are there. But this is one spring. Does it make sense? For an individual, for some people, their hand doesn't have five fingers. It had five fingers, now it doesn't. This is their hand. To another person, when they see a hand without five fingers, that other person could say, that's not a hand.

[57:40]

Yeah, it's really difficult, you know. The world in which I'm living, in this world I'm living, I'm the center of the world. And I see everything from my point of view. Because I'm a Japanese, the way I view things is a Japanese view. And because I'm a man, the way I view things is a male point of view. And because I'm a Buddhist, I see things from a Buddhist point of view. And it might be really different from other people's view, from different culture, or nation, or spiritual tradition. So it's really difficult to communicate. The world in which I am the center, and the world in which you are the center, and the world in which other person is the center, we cannot tell if these are the same world or not.

[59:12]

We cannot really. That is another meaning, I think, that we are completely independent, individual. not only me, but this world. For example, in this hall, we have 20, 30 people, and we are gathering together to study Dogen's teaching. And I am a speaker, unfortunately. I try to speak, and you are listening. I really appreciate your patience. So in this world, I'm a speaker, you are listeners, and you are all part of my world. And I have my own karma from the past. That is what, you know, I'm talking about. And each one of you have different, you know, past karma from the past, and different, you know, ideas and views and ways of thinking.

[60:19]

So, and yet, you know, it seems we are living together in one world. But we are not sure really we are living together within one world. My world in which I view from my point of view and the world in which you are the center and seeing things from your point of view might be really different. And there's no way to compare and to examine if these are same or different. So in that sense, we are really yui-butsu. Not only this person separate from other beings, but this person and my world are one thing. person and my world and your world might be very different.

[61:26]

But we think we can communicate and we think we can understand using words and concept. So words and concept is And those things can be, of course, a tool of connection, but also a tool of separation. So, this is a really strange world. Strange reality. That's why, you know, it is called Myoho. Myoho means wondrous dharma. This is wondrous, wondrous dharma, or Myoho. we cannot really grasp or understand this reality. It has so many dimensions and is so complicated. And what Dogen is writing and trying to show us is one way of viewing this strange reality.

[62:33]

We are the wondrous reality. And because When I read this, I feel something important in my life. His writing is important to me. But for some people, this doesn't make any sense at all. I think that is true. Please. So for this reason, the true reality of meeting with all beings Spring entering flowers, a person entering with spring. So in that sentence, spring is jiso, flowers is shoho. A person is shoho, spring is jiso. Then the moon illuminating the moon, the moon is shoho, the moon is jiso.

[63:39]

a person meeting a person, a person is sho-ho, a person is ji-so. Yeah, in this second sentence, the moon illuminates the moon itself, and the person meeting the person, him or herself, shows the oneness of all beings. When we see all beings, we see ourselves. When the moon illuminates, you know, this world, Moon is illuminating the Moon itself. So Moon and this world, for me and being in this world, are one thing. When I see all beings, I see myself. That is what Dogen wrote in Uji. In this world, all beings, we make arrangement. you know, place everything as they are, as a part of myself.

[64:47]

So, me and all beings are really one thing. From one side. From another side, we are completely separate. Completely independent. But from another side, we are completely one. When we see you, I see myself. When I see the mountain, I see myself. There's nothing other than me beside that mountain. So these are really completely opposite and contradicted. And yet, how can I say, being there as it is, including both sides. Please. Shoho? Yeah, first half of Shoho.

[65:48]

Please? In the example of the hand, how is it that when someone dies, then that Yeah, of course, within this network, things are coming and going, arising, staying for a while, and perishing. You know, when my teacher died, I felt my world completely changed. I mean, even though I lived and practiced together with my teacher only about four years at Antaichi. After that, you know, I came to this country, so I never lived together and practiced together with him.

[66:49]

But somehow, until he died, I feel like I am part of his world, and he is part of my world. But when he passed away, I felt one world disappeared. And so I had to live and practice in the world without my teacher. It was very kind of difficult for me to accept, you know, even though I didn't really meet him, but still he was there. Now, after he died, somehow his world in which I am part of it disappeared. And so my teacher is only within myself or within my world. It's a sense of very sad and pain. But for him, this is what Uchang Roshi always said, when he was born, he was born with entire world.

[68:04]

And when he died, he died with the entire world, his entire world. So when I was born, I was born with my entire world, and my teacher was part of my world. And when I died, I died together with the entire world of mine. So this is also a strange thing, I think, a strange thing to say. You know, when we are born, we are born together with the entire world, and we die, the world in which I am the center completely perished, disappeared. But in thinking, in our thinking, using words and concepts and knowledge, I'm pretty sure, even before I was born, this world exist because of my knowledge from studying history.

[69:10]

And because even my teacher died, this world still continues. So I'm pretty sure even after my death, this world continues. But that is not reality. That is knowledge. That is my understanding and or my belief that this world continues even after my death. There's no way to really make sure this world existed before I was born and this world will continue after my death. Really, there's completely no way to make sure You know, that is true reality of our life. But as a kind of a thinking or concept, we know, you know, time flows like a stream. And I was born in this world, in my case 1948, and I live so far for 58 years, and maybe, I don't know how long, but I live for maybe 10 or 20 years more, and I disappear from this world.

[70:33]

our common understanding we share using the concept and knowledge but there's no possibility that this is really true as my own personal actual experience because I'm not there before I was born and I will not be there after my death so this is only place, only time, only possible way I can see from using these five scanners. At least Uchiyama Roshi, my teacher, said that is the reality of our life. So we should kind of, in a sense, make very clear distinction between the world we create using our thinking, using thinking and concept and knowledge and studying, and also the world we really experience with this body and mind.

[71:49]

Does it make sense? So you're saying that when you die, your world will die, but this world will continue? Probably. We don't know. I mean, I believe so. But there's no way, no possible way to check it. It's reality for us. As my life. Please. Yeah. That is one interpretation of that idea. When Buddha was born, he said, I am alone. What's the word? Light. Please. Superficial.

[73:17]

I explained to myself the idea, when I see the mountain, I see myself. Along the lines of myself being an expression of the subjective reactions I may have to a mountain. I like to ski. I like to hike. But I think when you said it a little while ago, Not superficial. Well, when I used the word mountain, this came from the poems I introduced often. The poem about Mount Rue by Su Shi. Do you know the poem? Su Shi was a very great poet of Song Dynasty China.

[74:26]

He wrote a poem about Mount Lu. And he said, when he saw the Mount Lu from one point, it looks like a single peak. And when he saw the same mountain, it's like a part of the range. So here, you know, independence and interconnection are both expressed. And he said, each time he is walking in the mountains, each time the shape of the mountain changes. So I cannot see the true face of Mount Rue because I am in the middle of the mountains. That is what Su Shi wrote in his poem. And Wan Shi is a Chinese Soto Zen master. He wrote his own, composed his own poem following Su Shi's poem of Mount Lu.

[75:33]

And he said, coming and going within mountain, what he said, Mountain is my body. So that means to see the true face of Mount Rue or not is not important, because anyway it cannot see. So in this case, Mount Rue is this network of interdependent origination in which we are coming and going, walking. Each time, you know, we move around within this network, this entire network looks very different. But what she said is, this entire mountain is his body, and his body is his self. So there's no, not necessary to see, and there's no way to see as object.

[76:36]

So there's no, how can I say, way to see the sense organ and the object as a mountain as object. This person walking in the mountain, and the mountain is one thing. That is what Wanshi wrote. And Dogen Zenji composed another poem following Sushi and Wanshi's poem on Mount Ryu. Dogen said, coming and going in the mountain, he said, the person who is coming and going in the mountain should be the person who loves the mountain. And the mountain is his body.

[77:39]

And one thing different from one is his body is not his self. That means there are no such things called self. Only the person walking, moving around in this mountain. So mountain and this person walking, living, being born, living and dying within mountain are really one thing. That is what I meant when I say, I see mountain, I see myself. Or as often, moon illuminates the world, this world is moon itself. Is this deep enough? Still superficial. Please. These three lines, or a person sees water, these are equally pointing to the principle of seeing each other.

[78:52]

I think Dovian uses a lot of beautiful imagery from nature. I think that's made common for Japan, for example. But the last part, these are equally pointing to the principle of seeing each other. It seems to me that maybe he's being poetic, or he, I'm not sure if he's just being poetic, or he talks about spring and flowers. He's maybe not just talking about spring and flowers, he's using them metaphorically, but at the same time, he is also talking about spring and flowers, and about a person seeing water, maybe, because he says there's equal importance for principles in each other, I think this expression, a person seeing the water, came from the Koan story of Tozan.

[79:53]

You know that story? Yeah. Yeah, when he was walking in the water, he saw the reflection of himself. That is how a person sees the water. When person see the water pass, the person see himself, reflection of himself. And Tozan said in his poem, he said, I am him, but he is not me. This is the same idea. I was going to ask you about that. Why does he say, I am him, I am it, it is not me? Why that way? Why say it that way? Why say, it is not me? Isn't Jiso, it is me? The word he used, I mean Tozan used, is kare.

[80:55]

Kare is... Kare and Ware. Ware is first person, and Kare is third person. So he, or it, or her. And this refer to the reflection of himself on the water. And I think first he said, The reflection is not me, and yet me is reflection. I think these two are simply expressing two sides of this reality.

[82:02]

Me and what we see are one, and me and what we see are completely different. I don't think the order is not so important. It impersonalizes anything in English. So perhaps part of this is translation. Maybe. We don't have a third person singular that we call it in English because that is not a person singular. Well, reflection of our face is it. I don't know. Maybe this is time, good place to stop.

[83:06]

And I'll continue this afternoon.

[83:09]

@Text_v004
@Score_JJ