We finished in the middle of the paragraph in page 76, and that is from the sentence, permanence. Permanence is prior to turning into enlightenment. But even though the Buddha nature turns into the wisdom that cuts away the passions, or becomes the worldly passions being cut away. Prior to turning is never associated with traces of coming or going. Hence it is said to be permanent, in the sense of Buddha-nature as impermanence." So in these sentences he is talking about the permanence. Until here he discussed about impermanence.

[01:08]

You know, Huy Nguyen in his saying said, And this is Togen's comments. And, to me, What he's saying here is not clear. And even how to read it is not clear. When I read commentaries, at least there are two different, almost opposite interpretations. One is, as this translation point, too. This is a statement about true permanence. You know, Huenang said, when he said impermanence, or Buddha-nature is impermanent, this is not defined from true permanence in the sutra.

[02:20]

So this is about true permanence. Or another interpretation is this is about you know, discriminating mind, that is permanent. So the permanent, permanence is negative in that sense. And I think to read as a mispermanence, as a true permanence, is more like traditional. If you, I'm not sure if you know those people, but Nishiyari Bokke-san and Kishida Ian Roshi, Kishida Roshi is a Suzuki Roshi teacher. Not an actual teacher, but Suzuki Roshi studied with Kishida Roshi. And Kishida Roshi is a disciple of Nishiyari Bokusan. And these two people are one of the most eminent Shodogendo scholars. I think this is about the true permanence.

[03:39]

And Uchiyama Roshi, my teacher, and another student of Sawaki Roshi, his name was Sakai Tokugen Roshi. He was not a disciple, but a student of Sawaki Roshi, and he became a professor at Komazawa University after Sawaki Roshi's death. These two teachers think this is about discriminating mind, that creates permanence. So this is negative. So I talk about one of each. First, to read this as talking about true permanence, I think this translation means... Please.

[04:46]

Yes. Yes. Just one kanji, jyo, that means jyo in mu jyo. Mu jyo is no permanence. and joy is harmonious. or 70 years later, they don't write that way anymore?

[05:52]

I understood that his writing, they found later, like several hundred years later, our generation, or the generation before us, before that, really doesn't speak that way or write that way anymore. So when you ask the question about the concept, could it be, somebody interpreted way else? Well, you know, this is, especially, commoners and non-commoners are very common Buddhist term. So, these are almost all Buddhists and non-Buddhists. So, this is not a very big expression, 嬢 or 無嬢. And the first part of this sentence is 嬢. So, we can join all beings and families and share and share this knowledge with all beings and thousands and thousands of beings.

[07:15]

And we can join all beings and families. or moving to the historical condition. So, this translation says, the province is prone to some movement, prone to movement. I'm not sure if it's prone to movement. But even though the Buddha-nature turns into the wisdom that cuts away the passions, the wisdom which cuts the delusion, and or becomes the worldly passion or delusion being cut away. So somehow this Buddha-nature turns into wisdom and delusion, that is.

[08:19]

cut by wisdom somehow. But permanence is before Buddha-nature turns into these two, wisdom and delusion. So according to this translation, both wisdom and delusion are two different forms of Buddha-nature. Tamil is prior to, before, turning into enlightenment. I don't quite understand what this means. This into enlightenment is translated as addition. It's not turning, that's it. Not yet turning, yes. Or turned. What's the meaning of the word?

[09:27]

What is the meaning of the word? Are you ready? To come and to go, to come and to go, is to appear and disappear. To come and to go, to come and to go, is never associated with traces of coming or going. Coming and going means appear and disappear within time and space. That means, is before Buddha nature starts to work, starts to do something, to activate, coming and going, and appears itself as a wisdom or delusion. That means wisdom and delusion, or practice, study, awakening, and nirvana is happening within this network of interdependent origination.

[10:31]

And each and everything within this network is impermanent, coming and going, appear and disappear. And we aspire to study Dharma, practice it, and awaken to it, and verify it. These are happening within this internet network of interdependent origination. But this permanence is, it's not as a time, but logically speaking, permanence is before that thing start to work. Does it make sense? That is entirety of network of interdependent origination itself, without thinking things happening within it. In a sense, I mean, everything within that network, you know, everything happening within this network is impermanent.

[11:47]

Nothing is permanent. But this happening, totality of this happening is before things are turning, please. Is it similar to being beyond? Not so much a temporal sequence, but beyond? Yeah, maybe beyond is the best word. But the totality of this function itself is beyond or preferable moving, or appearing and disappearing, arising and perishing. So the totality of impermanence is permanent. That means still before moving, before changing, and yet within that, everything is always changing.

[12:51]

Does it make sense? Good. And that is impermanence. the fifth ancestor is talking about. That is, I think, the interpretation of this translation. So, it is said to be permanent in the sense of buddha-nature as impermanence. So this is one interpretation. Uh, what did I say? I forgot. I'm sorry. I wrote a quotation. In a quote, he once said, time is climate, and climate is global warming.

[13:53]

which means the concept created by our discriminating mind is permanent. Concept is like a concept or the map of the reality, or it's like taking a photo of the real thing. concept of taking a photo. It's not copy. It seems like the same thing, but the image in the photo doesn't change. And yet, the one thing which was copied is already there. It's already in the past. So it's... The image is always changing, and yet the photo, the other photo, that's So it doesn't change. So something good is always good.

[15:07]

For those who make decisions, this is good. And for those who make decisions, this is bad. This is always bad. Or something endorsement is always endorsement. And delusion is always delusion. Bliss is always Buddha. And beloved beings are all beloved. but not kind of a fixed thing, is what is called permanent here, according to this interpretation. And whether we think this is a wudang or this is delusion, the concept of wudang and the concept of delusion is not and expression. It's not such a thing as tools of karma and good. It cannot be the one that is changing everything in the world.

[16:15]

That means those poor things, that is what we thought in our mind, mind construction, cannot, in a sense, can participate in the movement of that new type of interdependent observation. Because it's not... It's sort of, it's like a Tibetan view of mental construction of a pot, for example, where you take an image of it, and the concept and the image of the pot The concept of the book is forever. Permanent. The permanent image is just an image. It's not a reality. It's also defective. Defective? The image that we have of that thing, of our concept, is also not correct.

[17:20]

Right. It's just a copy. Just a copy. I mean, that is not the answer itself. So, in a sense, it's not a real thing. It's a copy. It's not real. It's a fake. It's a fake identity. So we're back to the origin? Yeah. So, the second was more what you were saying, Ichiyo? In Ichiyo's version, the second one, she's interpreting in this way, and she didn't come. continuation of the genesis. Do you know what did you learn here?

[18:23]

I don't know. I don't know from the beginning. And I wish to prove it's just a running statement. So, for Buddhism, the way in patterns of grass and tree, stick and forest, is the nature. So each and everything in that interlock of interdependent origination that is always coming and going and changing. The real importance of people and things, body and mind, is the body-nature. So important, actually concrete things that is important is body-nature.

[19:30]

Land and oceans, water and rivers, Supreme Complete Enlightenment. It is out of our body. Because it is buddha nature, it is impermanent. If you are familiar with Buddhist philosophy, this is really an amazing statement. No, I think no, I mean impermanent is different. Dogen doesn't say there's no such thing, but he says this is impermanent. That means it can change. I feel like emptiness is permanent. It has to be permanent.

[20:34]

That's how I read it. Yeah. And if this, and the world, and the woman, all are coinciding with this philosophy, are element change and impermanence, what King said, they are impermanent. It's kind of interesting, but a strange statement. It's not just a weak statement in any kind of Buddhist tradition. Yes, yes, this is a really important point for him. Otherwise, you know, our practice, we cannot say our practice is itself Buddha. So this is very kind of a theoretical foundation of his teaching of practice and enlightenment alone, or practice is itself Buddha.

[21:44]

This is not a practice for human beings to make our, make the end of human being think that we're making Buddha. But this practice, this activity is Buddha's practice. Buddha's practice, Buddha's practice. He's, but, am I mistaken in thinking he's already, he's begun, he began to say this, or we began to review it saying this yesterday, even a little bit the afternoon before. Great Nirvana, because it is impermanent, is the Buddha nature. Those holding the macro view of the lesser vehicle, Buddhist scholars of the Sutras and Shastras, and alike, would be suspicious, surprised, and frightened from confronted by this world of the six patriarchs.

[22:50]

I think it's true. At least they will be surprised. This is a really unique thing. If so, I think this is too much. Okay, I'm going to move to the next section, section 7. This is the newest section in this chapter. that means until 84, page 84. So, I'm in Poland. So, let me talk about Poland and China. This is Poland and China. Avalokiteśvara needs to be more free from avalokiteśvara and, concretely speaking, amazazana.

[24:13]

Amazazana is itself avalokiteśvara. This is Ryūjū, a soldier. Ryūjū is a Japanese pronunciation for Rōjū. Rōjū is Rō or Rōgō, and Jū is tree. So Rōgō is Rōgō tree. Soji means element, or dominant, [...] dominant. The 14th Patriarch is called Mukhajira in Sanskrit. In Chinese, he is called Longshan, Longshan, and also Longmen.

[25:15]

His name is translated into different ways. He was a native of eastern India. He went to southern India. He firmly believed that good fortune was obtained through worldly acts, and planted the wondrous dharma. So, he went to the south part of India. Pardon? I don't know.

[26:16]

Anyway. And there, in the south part of India, the people believed that good fortune was obtained through so-called acts. Fuku is the function of happiness, and go is activity of karma. So, that means they are just ordinary people, like us, or like people in modern society. If we work hard, we can attain happiness. It's very, I think, natural thing. In a sense, a kind of materialistic or impragmatic. So they didn't understand the old stigma.

[27:23]

I know. Old stigma. was compelled and sent to another people. And so, as a child, I was teaching and sent to another. This teacher speaks empty of buddhanature. Empty means in vain. That means good for nothing. Who has ever seen it? Who can see the buddhanature? People don't believe anything they don't see.

[28:26]

Our eyes and hear with our So, people trust only something we can see, hear, touch and possess. So, this is not about killing people. This is us, all of us, as human beings of atma, karmic consciousness. And the important thing, if we want to see the Buddha-nature, first we must eliminate self-egoism. Self-egoism is a translation of Gara and Namo.

[29:45]

Namo means like pride, being proud of the self. One of the four aspects of the view of the Atman, or fixed self, that is, Gachi is a self-ignorance or ignorance, lack of wisdom. Ignorance because of the self-centeredness. That is gachi. And gakken is view of the self. I cannot, you know, let go of the opinion or view that I am here and this is the center of the world. This is gakken.

[30:52]

Gachi gakken. And the third one is gawan, that I am the, you know, I'm alright, I'm right. They are wrong. That kind of self-pride or clinging to my view, my opinion, my action, my accomplishment. And last one is ga-ai, that is self-love, love to or attachment to ourselves. problems caused by the idea of the self, or ego, or atman, the fixed self. And Nagarjuna said, if you want to see Buddha nature, first you should take off this dark matter, self-centeredness.

[32:00]

So, you cannot see buddha nature with your eyes. But when you take out your self-centeredness, then you can see it. What takes off the self-centeredness is itself seeing buddha nature. That means seeing things without self-attachment, self-closing. Then you see buddha nature. Then people asked, how big? How big is this Buddha statue? And they asked, how big is it? And I said, the Buddha statue is more than an inch or so. It's more than an inch and a third. And it's more than a foot. It's not the blood, and it's not the arrow.

[33:11]

You cannot use it. And it is not happiness or unfortune. So it's not something we want. It's not something we deliver. So, in a sense, this is God's own thing. It is our world and our home. So, it is beyond the world and our home. Then, from the people I understood, it was one of the most important truths embodied in Akhundzada's teaching.

[34:18]

All of them applauded the Akhundzada priest and became his followers. You know, from there, the world went up and became stronger. You know. How easy it is to change your name. It's amazing. I cannot change so quickly. After 34 years, I am still So somehow they became Nagarjuna's students. But somehow when Suzuki Roshi came and started to teach Zazen, somehow many people converted.

[35:25]

So it's not only, how can I say, impossible. Sometimes it happens. Anyway, at another time, at the moment in which he was sitting, so in other words, while he was practicing Zen Zen, he manifested a degree of absolute freedom. Absolute freedom is jizai. Maybe I don't need to write. Jizai is jizai in kanji zaibousatsu. That's jizai. I never put the name of Avalokiteshvara in the Haksutra. Kanji zaibousatsu. Avalokiteshvara. Teishvara means to be oneself.

[36:27]

Sometimes this is called, oh no, don't say that, road. Road is not an employee, but self-employer, employment, independent person who can be free, who doesn't have the road. That means free person. So jizai-shin, a body of absolute freedom is jizai-shin, body of jizai, kanji-zai. It was just like the wound from... So the shape of Nagarjuna's zazen was like a wound from... What a person in the assembly saw, the master's form.

[37:35]

So he was sitting, and somehow the form, the circle, like magnets, like a hormone, appeared. And the form of Namo Amitabha Buddha somehow disappeared. So they didn't see the master's form. They heard only the sound of the Dharma. So they only hear the sound of the Dharma. They didn't hear Maharaja's voice. Among the Genbun-ryu, the most common Genbun-ryu is in my image, Nagarjuna's emulia. So, the 16th ancestor, Kaneda-ryuwa. Kaneda-ryuwa asks to other people, can you decipher his form?

[38:37]

So Inazuma disappeared, and only the land she spoke appeared. So Kamadei was doing a sea in Inazuma's form. And people say, they don't know what is this. They didn't really understand. I think it's not only in the sequence of this sentence, but also in Nakarajina's Jijia Zenmai, there are more people outside of his samadhi. separation between subject, object, person, sitting, and all other things, as Bogan described in Ben-Durah.

[39:56]

Anyway, that is how Bogan discussed Ben-Durah. So though people didn't see Nagarjuna at all while he was sitting, Karnadura said, that itself is a form of the same manifesting the Buddha nature. So using this round shape circle, Nagarjuna manifests the shape or form of Buddha nature. And what he is doing is to teach us. So he is teaching us the Buddha-nature. So his teaching itself is a manifestation of the form of Buddha-nature. And how do we know this?

[41:02]

Because the form of formless body Full of fullness only is in the form. So now I'm going to join you in the fullness only. Fullness is musou. Musou zanmai. The form is emptiness and emptiness is form. But form is shiki. But this soul is a form or appearance.

[42:06]

And this soul is one of the key words in the Namo Sutra. In the Namo Sutra, Actually, Diamond Sutra is preaching this samadhi, muso zanmai, formless samadhi. And in the sutra it says, to see Tathagata, or in this case, the true form, is, what is the sentence? To see all forms as no form is to see form of Tathagata, or something like that. is itself form of Tathagata. And in this story, Nagarjuna was in the samadhi of no form. Beyond form. It says there are 108 samadhis. That means infinite.

[43:22]

And the word up, it means infinite. Anyway, so that is history. And the meaning of the word is absolutely empty, clear, and distinct. This absolutely empty is kakunme. in the door between Bodhidharma and Emperor Bhū. Anyway, this means there is nothing, no form at all. When Kāmādhūra finished speaking, the one sheep disappeared. When Kāmādhūra stopped talking, somehow the lamb sheep appeared when Nagarjuna was sitting in the Zen, disappeared.

[44:24]

And Nagarjuna was sitting on his seat as before. So, in the form of Nagarjuna, the form of his body appeared again. And he disappeared at once. Bodily manifesting around in shape. So when he is sitting, his body manifests around in shape. This story is one of the source of the idea of circle, ensō. Ensō is like a logo of Zen. And this land, full moon shape is one, I think, one of the sources of the idea of this ensō. It's the shape of full moon.

[45:29]

And that means formless, samādhi. And expressing the body, the body of the Buddhas. So this shape of form is an expression of Buddha's body. Exploring Buddha without any form, because this is formless, I don't know. I sit facing the wall because it's more comfortable. Okay. Let me start to talk about Dōgen's comment on this story.

[46:54]

Any questions so far? Okay. Dōgen says, you should know to explain is not directly manifested in sound or sight. True Dharma preaching has no form. Expounding Dharma is, as a common sense, something like what I'm doing, talking about Dharma. If I am unlike Buddha or Nagarjuna, you only hear the sound of Dharma. If you hear my voice, Shōhaku's voice, then what I am doing is not expounding Dharma.

[47:59]

If you hear the sound of Dharma, only sound of Dharma, and if you don't see my voice, then my talking can be expounding Dharma. or when I'm sitting, and if you don't see my body, but if you only see the landshape, then my sitting is expression of Buddha's body. But if you see my karmic body, then it's not expanding dharma. Do you see this? I think sometimes we can really, how can I say, feel in that way. Not only in Zazen or about Dharma or something Buddhist.

[49:03]

But if people are really focused on something, 100% mind free, The person's individuality, or, how can I say, karmic consciousness, or individual idea, or desire, or purpose, or whatever, disappears, and only the action is there. Then we are really mindful to do things, you know, whatever, you know, just sweeping on the floor, or cutting vegetables in the kitchen, or just walking. If we are really mindful, or when we see someone's painting, if we see through that painting,

[50:07]

If we see the painter's idea or intention or those things, then I see, you know, this painting is this person's. But sometimes we see within the painting something larger than the painter. If we feel something larger than the person who painted, we feel something universal. So the painting is not only that painter's work, but we feel something universal or beyond individuality. Those are, I think, how can I say, good paintings. I don't like the word good. How can I use the word for paintings? Masterpiece, maybe.

[51:14]

I think you understand what I'm saying. When we see or hear beyond the person's individual, personal, ego-centered desire or idea, the person's action or the person's work is really expressing something beyond form. beyond individuality, beyond our ego-simplicity. I hope so. I hope so. I'm crying, but I'm not sure. Okay. Anyway. Nagarjuna preached the Buddha-nature widely. In countless sermons, here I present only a brief account of one small portion of them."

[52:22]

That means Nagarjuna wrote so many writings, more than Dogen. One of his writings is Daichi Doron, that is a commentary of Prajnaparamita Sutras. It has 100 volumes. So people, or scholars, are skeptical if really this person, one person, wrote such a big volume of writing. Anyway, there are many writings by Nagarjuna, and almost all the Mahayana Buddhist schools consider Nagarjuna their ancestor. So Nagarjuna is sometimes called the second Buddha, or almost the founder, but the ancestor of all Mahayana Buddhist schools.

[53:28]

If you want to see the Buddha nature, You must first eliminate self-egoism. This is what Nagarjuna said when someone asked, how can we see Buddha nature? And Nagarjuna said, first you should eliminate, get rid of self-egoism. You must, without fail, discern and affirm the essential significance of this. This is Dogen. So we should really study what Nagarjuna meant. And it does not mean that absence of seeing. This translation is a little strange. It does not mean that absence of seeing. That means, I think this means, It is not that we cannot see Buddha nature, but if we want to see the Buddha nature, first we should eliminate our self-centeredness.

[54:44]

And the self is not a single self. There are many different kinds of selves. are different. And self-egoism exists in great variety. The nature of egocentricity is different in each person. So the way to eliminate it is also great diversity. There are many ways to become free from egocentricity, because there are many types of ego and cloning to ego. So there are many methods or practices to become free from ego.

[55:53]

and this just sitting is one of them. But nevertheless, all are seeing Buddha nature, but when we are free from ego-centricity or ego-consciousness, we are seeing Buddha nature in whatever way we do, whatever practice we do. then you are seeing Buddha nature. You must accustom yourself to your own ordinary seeing, so this is not something mysterious, something ordinary people like us cannot see, only enlightened or people in some kind of trance can see.

[56:55]

But it's a matter of day-to-day concrete thing. It's interesting, you know, that he actually says eliminating is a great diversity. Because, you know, he goes on and on about how South African is the end-all, be-all. And here, he seems to be saying, oh, you know, there's so many different ways that you can produce yourself. Yes. Isn't that rather unusual? I don't think so. Of course, when he discusses about Zazen, and Zazen is the center of his practice, but he doesn't say all other Buddhist practices are no good. So anyway, the basic and main point of Buddhist teaching is to be free from ego attachment. And there are many ways. or many different method or practices. Do not associate an utterance such as, it is neither large nor small, with the common phrases voiced by the unenlightened or by those of the lesser V-group.

[58:21]

That means, as he has been discussing, buddhanature is not something beyond seeing, beyond hearing, or something outside of actual reality. But buddhanature is the way we actually are. And to conceive dystopically of the Buddha nature merely as a vast immensity is a case of illusory discrimination. This is one of the ideas of Atman. And sometimes as Dogen warned, cautions, we may think atman is something hidden inside of ourselves.

[59:25]

Or some people may think atman or buddhanature is this entire world, like a black man. And if we think the circle is really there, then we have the same problem. the circle is really not there. You should think it's just the same way that you hear the truth that is totally tied up in the utterance. It is neither large nor small. It's not a matter of size. larger than our body or this world or our soul being made right here and now.

[60:31]

It's neither big nor large. It's not a matter of a size. And that is because you are using hearing that is no different from thinking. Now let us attend to the verse Nagarjuna uttered. It says, body manifesting a round moon shape, expressing thereby the body of the Buddha. So Nagarjuna's body, in his zazen, expressed Buddha's body. because the manifesting body is as such expressing thereby all Buddha bodies.

[61:35]

It is the shape of the round moon. So Nagarjuna's zazen, his body, expresses Buddha's body. The expression is shingen. This is the part of the first line of the Resonance verse. Body manifests the shape or form of full moon. This shingen,

[62:39]

I think it's an important expression in here. That means our body manifests buddhanature. In the common idea of buddhanature is that buddhanature is something precious, hidden within body. And body is a source of problem or delusion. And yet here, Dogen is saying, body is important. Without the body, we cannot manifest Buddha nature. In some traditions, body is a problem, body is a source of problems or desires, even though our soul is pure. That is the idea of Atman. But here, In at least Dogen Zenji's practice, without the body we cannot manifest Buddha nature.

[63:46]

When we sit facing the wall, our body, if we really sit mindfully, without clinging, by letting go of whatever is coming up in our mind, then that body manifests the Buddha nature. The form of sitting is a form of formless samadhi. Soon, the body manifests the form of fullness. Please. To see the impurity of body is a method to become free from attachment to our own body.

[64:53]

That is the method of practice. But here it's different. I mean, already in the Premabhana Sutra said, the body is not this impure body, but Buddha's Dharma body. And according to Dogen, Using this karmic body, that is a collection of five skandhas, we manifest Buddha's body, that means Dharmakaya. So the idea of body is really different from aggregatism. I think this is an important point. So, I never do.

[65:57]

I never do. Wouldn't it be nirmanakaya? Nirmanakaya is form. We don't, we're not nirmanakaya. That's the body of form. And dharmakaya is formless. So our body right now his form. And then with this body, with this body in the form, we express or manifest formless reality, or dharmakaya, using this body. Hence, all science, longs and shorts, and all forms, round and square, are to be studied in his manifesting body.

[67:03]

His means Nagarjuna's manifesting body, Shingen. So that means not only in Zazen, but in doing whatever thing our practice is trying to manifest with nature. through our body, using our body. So this is actual practice using our body and mind, five skandhas. Today I am aware of the non-realistic relation of body and manifesting. Body is seeing and manifesting is getting. divide this game into two characters, and so the game should be always together. That means, you know, sometimes or often our body is doing one thing, but what we see from that person's body is something different.

[68:16]

So we are not really meaningful. If we don't really do one thing, that thing, then we can see, the body is doing this thing, but the person is actually doing something else. That is what shingen, shin and ten, shin, body, and that thing, fat body is expressing Separate. That is the meaning of loneliness or not being wonderful. So our body and mind are 100% right now, right here, what we are doing. Then this body expresses what we are doing. But the thing goes to us. Separate. That is the problem. And that is not something.

[69:18]

That is something in itself. So if it's not something, it's, you know, thinking, I don't like this, I hate this, I want to do something else. Then we are expressing, you know... Often, when we are very busy and we cannot sit so much, we think, I want to sit. But when we have a conversation and we cannot do anything, I want to go home and do something. You said yesterday that when you're really tired, that means your Buddha nature is manifesting, right?

[70:25]

Like you're just sitting and you don't want to sit anymore. When you reach the absolute maximum of what you can do, I think so that often, the idea of maximum or limit is my idea. It's not really the limit of my body. That is a problem sometimes. I mean, for example, during Sesshin, often, second or third day, we feel this is a limitation And not because, you know, if we live in the monastery as a training monk, we cannot escape.

[71:27]

So if we escape, we can't come back. So somehow, even though I feel exhausted, somehow I need to go back to Zendo and sit. Then somehow we can sit. And sometimes we feel, you know, after that we feel we can really sit and our body is more relaxed and our mind is more calmed down. So when we think now I'm in the meditation, that might be the, how can I say, door to go to another kind of realm that is not done by myself, by my own willpower.

[72:31]

But somehow, you know, I'm already give up, surrender, but somehow my body can sit. And so this is not wrong, that is sitting. But somehow buddha-vajra doesn't sit, doesn't itself. I think if you you know, session maintenance, I think we all have this kind of experience. And that is really, I think, very important. Even though I think this is the limit, I cannot do this anymore. And just give up. And yet, all the important courses end. So now we can sit. Not knowing, but the body can see. When we experience that kind of experience, we find that our practice is not done by my willpower, not only willpower, but by my physical power, my idea, my desire, my something.

[73:51]

That is, I think that is when we find that Buddha's practice, or Buddha allow me to practice in this way, or Nibbana Dharmas allow me to sit in the Zen door. Let's see. So to be aware of the non-dualistic relation of body and manifesting, is not only to be ego-bound on the key of the world, it's not the body of Buddha's either. So whether our body can be manifestation of Buddha's body or something else is really up to our body and what I'm doing is wrong or not.

[74:57]

That means if we are learning, mostly, who has to be doing what we are doing right now, right here, or not. Though I would think He was probably manifesting a transformation body, that is, represented by a round human shape. But this is an illusory notion held by those who have not received authentic translation of the Buddha Way. That was before I saw this story, I think. Actually, you know, actually Nagarjuna's body disappeared, and the round circle, circle, like a moon, a full moon, appeared.

[76:06]

Something mysterious appeared. And then Rogen said, that is just a fantasy. That is not dharma. Thank you. Fear and worry continue to manifest in our body within our own. That means we have to use our own body. We cannot manifest somewhere else in the body. So I have to sit using my own body. no matter how painful. I cannot use other people's body to sit. Other people's body is other people's. They can sit, but that is not my state. So in order to manifest the Buddha's body or form of fullness, we need to use our own body.

[77:11]

And we should know that in that, at that very time, when Nagarjuna manifested the shape of a throne, Nagarjuna was not just sitting there on the high seat. So it's not a matter of, you know, actually his body, the shape of his body disappeared and really the circle appeared. This is a poem I can discuss later. I think he described his experience in Chinese monastery. Well, I'll talk about that story later. So Nagarjuna was just sitting as ordinarily as we all of us do.

[78:24]

The form in which he manifested his body was no different from the form of anyone of us sitting here right now. So the way Nagarjuna is sitting, is exactly the same as the form and way we sit using our own body. But Nagarjuna's sitting or manifestation of Buddha's body is not something mysterious or some kind of special practice. Only special people like Nagarjuna can do it. But Gazen, all of us do, is the same Gazen as Nagarjuna's manifestation of Buddha's body. And right now, our own bodies are manifesting around in shape. Not only Nagarjuna's Gazen, but all of us,

[79:31]

doesn't, of all of us, are manifesting around worship. The manifesting body, or shingen, is not square or round, is not existing or non-existing, is not related or concealed, is not a compound of 84,000 skandhas. Actually 84,000 skandhas refer to 84,000 dharma gates, Buddha's teachings. It is just a body manifesting itself, so nothing other than this body manifesting the Buddha's body. As for the round moon shape, where do you think you are?

[80:39]

Speaking of the fineness or roughness of the moon, In this expression, fear do you think you are speaking of the fineness or roughness of the moon came out of the Rinzai log or record of the sense of Rinzai, or what is Rinzai? Rinchi. In the story that Rinchi and his friend, what is his name, Fuke, the person who is always walking, ringing the bell on the street, and saying, you know, when brightness comes, it's bright, when darkness comes, it's dark. Rinzai and Fuke were invited to dinner, and Rinzai asked Fuke about this food. That means, is it delicious or not so?

[81:52]

And Fuke said, where do you think you are speaking of the fineness or roughness? So in the original conversation, is this a fine food, delicious food, or coarse, or ordinary food? How do you discriminate such a thing, if you are enlightening the master? So this is a kind of Fuke's, a criticism or insulting to Rinzai. Anyway, this means, whether it's Nagarjuna's zazen, or Dogenzen's zazen, or any one of us' zazen, zazen is the same zazen. There's no fineness or roughness. Zazen is all round shape. That is, if we are free from this self-egoism, that is a key point.

[82:59]

And since self and ego are from the first excluded from this manifested body, The manifestation, manifesting body, is not one's original. It is the body of all Buddhas. So this is the most important point. And if we seek to attain something, to gain something, to make ourselves, how can I say, better, in order to, for the sake of improving this person as an individual, if we practice something like Zazen, that's not a manifestation of the body. It is a training to strengthen or wiser this person. So this is a self-training for the sake of this person, but when we sit

[84:09]

letting go of our self-centeredness, then this body is manifesting the shape of full moon, and that is formless, and that is Buddha's body. So the important point is whether we practice this zazen for the sake of this person or just it. or sit, practice zazen for the sake of zazen. That is how Fakshin went when he said, we should practice dharma for the sake of dharma, not for the sake of this person. That is a key point whether our zazen can be a shape of sound flowing or not. I think this is a good place to stop.

[85:12]

Thank you very much. Any questions? No questions? Good.

[85:21]

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