So to just actualize all time and being, there is nothing extra. The so-called extra being is really an extra being. Thus the time being... So in other words, everything is just what it is. No matter what's happening, that's it. That's what's happening. And that's being done. That's the self arraying itself as half-assed activity completely. completely, or wholeheartedly, actively activating itself. What else is on page 122 in the middle? One does nothing but penetrate exhaustively entire time as an entire being. There is no remaining Dharma left over. because any Dharma left over is, as such, a leftover Dharma.

[01:03]

Even the being time of a partial exhausted penetration is an exhausted penetration of a partial time being. Even a form of understanding that appears to be blundering is being. On the still broader brain, the times before and after one immediately manifests blunder are both together with it dwelling positions of being time. The sharp, vital quick itself of dharmas dwelling in their dharma positions is being time. You mustn't, by your own maneuvers, make it a nothingness. You mustn't forcibly make it a being. It seems like even though Dogen is saying that the time being half-actualized is half the time being completely actualized, Still, it seems like in our practice, we strive to not make any blunders.

[02:07]

Not only in our practice. Everybody in our life tries to do this. It's a characteristic of our life. We don't like to make mistakes. How do you relate to that? Nevertheless, we do. But even that is what it is. In other words, he's talking about the suchness of things. He's not talking about, right now, he's not talking about the good and bad, or our judgment. He's just talking about the way this happens, even though we didn't like it, or we didn't want it to be this way, is the whole thing manifesting itself as this. But you can get attached to that because you think there's a danger of getting attached to it. Whatever happens is just what it is. It's from that point of view. Right. From the point of view of just being time, from the point of view of getting something done, accomplished, we don't like to make mistakes.

[03:19]

But we have to understand the fundamental in order to understand that the, you know, The story of our life exists integrally with the fundamental. The story of our life is we don't like to make mistakes. And so we try to avoid that. That's the storyline of our life. But the actual fact of life is that whether we make mistakes or not, the time being is the time being and fully manifested. So this way, we make every effort to do the right thing, but we're not attached to the result. Because, you know, I understand what you're saying, that, well, why strive to do anything then, right, if it's all the same?

[04:27]

It's only all the same according to inasmuch as a big mistake is still being time. But that doesn't make you feel any happier. Right? It's just that beyond our likes and dislikes, everything is what it is. Being time. But nevertheless, we still have likes and dislikes. We still have, you know, choice. And we make that choice to do this instead of that. And we want this to be accomplished. And we don't want our efforts to not go in the right direction. So even though we exist, nothing has its own self nature. Even though we exist, there's nothing to stand on. We still have to establish something.

[05:28]

So even though we're completely on the sea of no landmarks, there's no landmarks in sight, still we pick out something and use it as a reference point. And then we build a life using that reference point. If you're out in the middle of the ocean with no land, nothing but ocean and sky, not knowing where you are when you see something like a floating log or something that becomes a reference point you pick anything for a reference point and then maybe you use the log for something you know and then something else comes along and you use that and pretty soon you've constructed a spot for yourself you've constructed a life something to relate to so our life is built on reference points and relating to the things around us.

[06:35]

And then we create this so-called life. And this is our built-up life, a dream. But we have to do that. But we have to remember that within that dream, we're still floating on the ocean. I was going to say, it sounds like a model. Like a what? It's a model. construction of a modula. Modula, yeah. Create a modula. don't mistakenly confuse it as non-being, and don't forcefully assert it as being. In other words, don't fall into either being or non-being, because our life, the being time, is not stuck someplace in either being or non-being.

[07:48]

Everything arises, being arises out of non-being. So, when you speak, Where are the words coming from? Non-being is suddenly becoming being. Non-being, you can't catch the words, but they're there when they're there. But don't fall into saying it's being or non-being. Being, yes. Non-being, yes. But if you say which is it, being or non-being, then you have a problem. Then you fall into the problem of duality. That's the time to go, is it, is it all this kind of thing about that? No, no being. This being is in fact no being.

[08:51]

Yeah, being is in fact no being. Is it great to... image in the original that Schizri is discussing, but the original is Slavic-ish. Oh, it's good, yeah. A footnote. Number 32. Sharp and vital. He uses sharp and vital quick. Karpatsupachi is the Japanese term. I hate this word, onomatopoetic, onomatopoetic description of a lively slapping of a landed fish. Here it includes a suggestion of something utterly ungraspable and unclassifiable into distinctions such as nothingness and gain, impermanent, you know, flopping.

[09:53]

Can't quite grab it. That's good. Yeah, that's what the word means. Okay, so then number 11, just actualize all time as all being. There's nothing extra. Oh, can I read that? Oh, then I want to read number 12. You may suppose that time is only passing away, and I understand that time never arrives. Although understanding itself is time, understanding does not depend on its own arrival. People only see times coming and going and do not thoroughly understand that the time being abides in each moment. This being so, when can they penetrate the barrier? Even if people recognize the time being in each moment, who can give expression to this recognition? Even if they could give expression to this recognition for a long time, who could stop looking for the realization of the original face?

[11:02]

According to ordinary people's view of the time being, even enlightenment and nirvana as the time being, would be merely aspects of coming and going. And, um, Waddell translates it as, the work in time is only something that does nothing but pass by and do not understand it as something not yet arrived. That's a little different. It's because Tanahachi translates it as... you may suppose that time is only passing away and not understand that time never arrives. And here he says, you reckon time only as something that does nothing but pass by and do not understand it as something not yet arrived.

[12:08]

Not yet arrived is different than something that never arrived. So that's a little different translation. I'm not sure which one is right. Although our understanding our time, there is no chance for them to be drawn in by time. There has never been anyone who, while taking time to becoming and growing, has penetrated to see it as a being time dwelling in its Dharma position. What chance have you been for a time to break through the barrier to total emancipation? Even if there was someone who knew that dwelling position who would be able truly to give an utterance that preserved what he had best gained and even where someone able to give such an utterance continually he still could not help groping to bring his original faith into immediate presence left entirely to the time being of the unenlightened both Bodhi and Nirvana would be being time which was nothing more than a mere aspect of coming and going

[13:20]

So he's saying it's very difficult. Even someone who understands it has a hard time expressing it. Seems like what he's saying, seems to be saying. Think so? That's what he seems to be saying. Even though someone they understand is, they have a very hard time expressing it. That's both ways. That's both ways. How's the other way? Well, you can note that as understanding it intellectually and expressing it. Expressing it. Or you can understand it as understanding it and being able to express it intellectually. Uh-huh. Yeah. I think understanding it and being able to express it anyway. Because, he says, even if someone is able to give such utterance continually, I see what you're saying. Even if there were someone who knew that dwelling position, dharma position, who would be able truly to give an utterance that preserved what he had thus gained.

[14:29]

And even were someone able to give such utterance continually, he could still not help groping to bring his original face into immediate presence. So his footnote, he says, even supposing someone could express his fundamental attainment, whenever he wanted to, he would still fall short of the total attainment in which his entire activity itself totally manifests as true self, time being as the world in all time. So, that's why people often shout. Ten masters often shout. Ten students often shout. It just brings everything together. The fundamental expression of that room. Well, we got to do quite a bit.

[15:45]

And then will that be the end? That will be the end. Two more times. I'll be here next week. I'll be here next week. You'll be here next week, but you won't do this. There will not be a class next week. Will there be a lecture? Wait, wait. Let's go all over again. The 17th, there will not be a class. Next week's the 10th. So there will be one next week. Which is different than what I said before.

[17:19]

by the time being of your complete effort right now. The time being of all beings throughout the world in water and our land is just the actualization of your complete effort right now. All beings of all kinds in the visible and invisible realms are the time being actualized by your complete effort. Fluent due to your complete effort. Closely examine this fluent. Without your computers right now, nothing will be actualized, nothing will work. What do you think God will mean by that? time being is entirely actual and this is what I've been thought of from Mets or Cajuns.

[18:35]

Mets or Cajuns are conceptual illusions. Mets and Cajuns are the kind of traps of the mind and sex laws. Devah kings and heavenly beings, that is a part of Buddhist mythology. Devah kings and heavenly beings. So he uses these mythological figures. Devah kings and heavenly beings are pulling right and left by the fine being of your complete upper right man. Now he's reinforcing, extending this statement. The time being of all beings throughout the world, in water and in land, is just the actualization of your complete effort right now.

[19:46]

Now he's really extending this statement. Time being of all beings throughout the world, and water and everything. It's just the actualization of your complete effort. I kind of don't do the actualization of your complete effort right now. Don't they exist without your effort? It seems like it. It seems like everything is already good when you want it. of understanding and religion that beings are self-creating. They create our life.

[20:50]

Although there is something that's going on in this world But still, within the circumstances of our life, we are alive. But then the question arises, well, who is this? Who am I? And when we answer that question, realize that my true self is the self of all beings. So those of you in this topic are going to find a view of all beings of myself. And the inner readiness of all beings of myself.

[21:56]

And as myself in the matrix that are all from me. And also, there's one point in time where we can meet. But outpatient also meets with nothing. So he says, with time being and all beings, throughout the world, in water and on land, It's just the actual emotion of your complete effort right now. What is our complete effort? What did he say?

[23:01]

I have complete effort. Yeah, not simply anything. And so we always feel that we are turned by the universe. We're turned out of certain changes in our response. But what it's difficult for us to see is that we also turn the universe through our complete effort. Joshi once said, after some question, I can't remember which question or question response was, Rick turned on quite a bit of something like, how can you be, the person was saying, how can you be always so right on all the time?

[24:22]

He said, you're turned by the 24 hours. And I turned the 24 hours. He said, I turned the 24 hours. He said, I turned the 24 hours. I turn in 24 hours, and in 24 hours, it means me. But Joshi's I turn in 24 hours means I'm a coach. But for the month, he just came by things. He's just a victim of life. So Joshi, this is like the sixth grade there saying to us, in a way to move the Lotus Seeker so well.

[25:30]

And the sixth big part in response to him is, you know, you think you know the Lotus Seeker, but you don't think you've got the Lotus Seeker. But when you, when the Lotus Seeker is you, and you turn the lotus into it. So it's not a matter of knowledge, it's a matter of the lotus into it, it's not a matter of life, it's not a matter of you. It's not a matter of life, it's not a matter of you. So, Joshu is, I think he's ridiculed himself over, saying thank you.

[26:39]

Thank you is inquired in this passage. We studied that last time. The total, undivided, dynamic nature of life. the time being of all beings throughout the world in water and on land is just the actualization of your computer right now. All beings of all kinds in the physical realm are the time being actualized by your computer. So what is our computer? What kind of computer is that? I don't know.

[27:52]

I don't know. [...] I can't take anything away. So maybe total effort is less. It doesn't look like everything. You should tell them that

[28:54]

Yeah. It's very good. Oh, yeah. Yeah.

[30:21]

It's brilliant. turning things, then we're on the strong side. And when we're being turned, we're on the weak side. So weak and strong are not good or bad. A weak means to go with things. And strong means to to make things happen. So, taken together, it means flowing. And I started talking about flowing, and especially in the next section, it talks a lot about flowing.

[31:27]

So, he uses the word flowing to express this And as a matter of fact, this is right here. All beings of all kinds in the invisible and invisible realms are the kinds of unactualized bodies in the complete effort, slowly moving into the empty. Let's examine this one. Without your complete effort right now, nothing will be actualized, nothing will flow.

[32:37]

It's just fun. The music is really good at the end of the country. We have all of our families. But it's fun, that's over and over again. It's fun. I want to read . And this is . Thank you.

[34:02]

Bodhi and Nirvana would be doing time. There's nothing more than a mere aspect of coming again. There's kind of a different situation. First entirely, there's doing time of your own horizon. Bodhi and Nirvana would be doing time. There's nothing more than a mere aspect of coming again. So we talked about that before. Usually there aren't a time for the only life that's coming again. talk about what a martial artist is. It's too characteristic to come up. But when you think of time, I don't think it's characteristic. And according to what I am here, I'm characteristic of time, according to a measurement of time according to the reality. That's what we're talking about.

[35:09]

So, we're speaking in those terms, and it's okay. But, it's not really an enlightened way to treat it on time. Let me turn into doing time in your writing. So, voting on nirvana would be doing time. So, nirvana is not something you're wearing on time. Which is nothing more than an aspect of what we're talking about. No mints of papers will remain, he was talking. All the immediate peasants are near and now at the end time. He didn't even have the sickness in the previous day, but he said, we'd see him. As soon as we know, a spark of the unaligned view would have made the time more an aspect of the coming environment. Without the pivotal ever-present, Can you skip that?

[36:26]

There's no message that we need long away. All of the immediate presence in here and now, at this time. So coming and going really is just immediate presence in here and now, at this time. What we think of is coming and going. Now, actually, presence in place by the word, being present. To the left and right, are even now, being in time, that puts forth by totalization. Then everywhere else in the universe, the hosts of being kind, there is all the being kind, all the moments of being kind, in water and earth, are now immediately manifest in themselves, who am I exerting my full power?

[38:04]

There is a little footnote, 38. And he says, the various forms of existence, or being, occurring everywhere in the universe, appear, once I only appear, as my being kind early, and nothing else out, clearing itself. And then he says, entities in every manner and kind, being kind, in the realms of darkness and light, are all the immediate manifestation of my full inversion, all the passing career of my full inversion. Here's this word career, which means He talks about the career of SPIN. You can get clear of my life worth or something. So the life worth of SPIN, and very easy words to say, the passing career of my full ability is that you can remember.

[39:14]

One must lean in practice, but unless it is one's self, he's breathing himself right now, not a single garment or a single thing, but immediately manifest itself and make a practice for me. And there's a footnote for you now. He says, time by time, instant by instant, manifestation of my being in an instant, present, includes all other donors. This is I include in the being of all other donors. So, I am included in all other activities and all activities included in my activities. So, rather than there being separate beings with inherent existence, there's just one big being with all these aspects of existence expressed in all these aspects of existence.

[40:50]

So whatever one part of a big being does is the activity of a being. Just like a house. It has a rich whole foundation. You look at the doormat and you say, where's the house? But obviously, there's the burnout. As you say, there's any part of the house. So this is my house. But there's no one part of the house, it's the house. There's no other part of the house. All right, because it's hostess.

[42:23]

You mustn't, by your own abilities, make it a mechanism. And the message, fortunately, made it clear. And in the last sentence, in every red house of the universe, a host of blue sun, and water, and earth, and now they need to manifest themselves in the mass building of their power. to every manner and kind, being kind around the back of the night, that's day and night, are all the immediate manifestation of my total vision. All the passing career of my total vision. One must learn in practice that it must be the only self in giving itself right now, by a single Dharma or a single thing, that immediately manifest itself, that make a passive career.

[43:25]

It's quite interesting. The dungeon is talking always about totalization of one dungeon, of a single dungeon, and has been actually pretending to be worse. He also talks about this practice is based on this totalization, meaning to do to whatever one does to do completely and thoroughly so that there's no place left. In a secret issue, you know, you can talk about, you can example, it might be one example, but of a Harrison Lamb.

[44:31]

When the lamp, when the wick is not cut right and the lamp is dirty and it's not working well, it's very smoky. And the lamp gets too long and it's like small and looking like a chimney down. But our lamp, the wick is playing very well. and everything's waiting to go just right. Because you smell them, and it doesn't fit right, and you can trace it itself. So our activity is not complete. We're always using some trace. So in practice, it's clear to each thing completely and there's no trace.

[45:50]

That's the end of my practice. Go again. What I'm talking about is not as philosophy, but as a basis for practice. So what do you do there when you're supposed to get this into danger? Well, with the preparation course, to be completely blended to our ability. In fact, cleaning it up, what's next, or to just be completely, completely fine, of present tales. And we practice this way in Sashim. We do doing time-resolution, moment by moment. We do doing time-resolution, moment by moment. And those activities, it's pretty easy to see, like so, because it's a non-dreaming activity. You don't do it for any other result, except to do time.

[47:01]

when they're doing time. But other activities seem to have more purpose to cut carrots in order to eat. But actually, although you're cutting carrots in order to eat, when you're cutting carrots, you're just cutting carrots. So there is the purpose for activity, and then there's the activity, which is just the activity itself. And we get lost in the purpose of the activity. Or we can just get lost in the activity of the activity. Getting lost in the activity of the activity is forgetting what you're doing, why you're doing what you're doing. And getting lost in the purpose of the activity is not paying attention to just doing. So to pay attention to what you're just doing is to do something for a purpose, but in the midst of the activity, it's just doing.

[48:27]

But we usually get lost in our purpose. So mindfulness, actually, is to be focused on just doing aspects of activity. If you get lost in just doing it, you start slowing down, you know, getting lost. So to be able to do something, could I accept body vitality? at the same time and know what the sequence of things is without anticipating the future. Just to do it done. Anticipation always easily takes us out of the present.

[49:31]

You know, if you read Thich Nhat Hanh or something, he talks about washing the dishes, right? He's real into washing the dishes, right? And we're more into washing the dishes. So what's the difference between washing the dishes and doing the other washing dishes? Well, if he washes them all slowly, will you? I think people come here and they're confused about that. So they have a certain idea about how mindfulness is, and it isn't what we're doing. that more slow kind of introspective process? Well, yeah, it's a little bit, it's a little, you know, there's the high side and the low side, right? So we don't say that there's a certain pace we should go. The pace we should go is one that doesn't make people, if you go too, too energetically, too fast, and people feel uncomfortable. They feel pushed, you know.

[50:33]

If you go too slow, people feel lax and lazy. So you just have to pick the right tempo. So for Kitna Han, the right tempo is, for us, it's, you know, no problem. You know, I can go and wash dishes and take my hand and I can slow down with his face. And he can come here and speak up to us or anything else, please. I'm sure he will. He probably will. Yeah. Yeah. So you see people serving. And people often think that you're very mindful, you know, so you're carrying your thoughts, you know, which is very nice.

[51:44]

And you're mindful, but it's the other aspect, that there's something happening here. People often say, it's not the what you do, but the way you do it, right? That's nice. But it's dualistic. It's what you do and how you do it. The purpose is it. According to... Don't forget what you're doing, what you're doing. But while you're doing it, don't get lost in only thinking about what its purpose is. Appropriate for the situation. That's right. It's what's appropriate for the situation. That's right.

[52:48]

This is turning and being turned. You're doing something and you're turning the situation. At the same time, you're being turned by the situation, you're being informed by the situation. You're conforming to the situation. People don't like to term conforming. I like to use the word conform because people don't. But to take the form, the way I mean it is to take the form of the situation, to become the form of the situation, so that you can be turned by the situation. And when you allow yourself to be turned by the situation, then it's much easier to turn the situation. So we have to balance the feminine and masculine parts. Dougan says something like that you've caused yourself to be identified with others, and you've caused others to be identified with yourself, and you've made the reasons for your guidance.

[53:54]

I think that's how you guide people, actually. That's right. You identify with them, and then you identify with them, and then you identify with them, and then you identify with them. This is what we've been talking about. How can you identify with them? you know, allow them to, I guess, have a nice seat, you know, yeah. . [...] That's right.

[54:58]

There are actually two aspects left. One is to include, which means that a broad view. to focus, which is to have a narrow view. Focusing is to have a narrow view. So we have to be able to have a broad view and a narrow view at the same time. If you focus, at the same time, have a broad view. So that's how we drop ourselves. And it's also called .

[56:06]

So then back to . on Numbers 6 and 14. It says, do not think flowing. He's talking about flowing now. Do not think flowing is like wind and rain moving from east to west. The entire world is not unchangeable. It is not immovable. It flows. Flowing is like spring. Spring, with all its numerous aspects, is called flowing. When spring flows, there is nothing outside of spring. Study this in detail. Spring variably flows through spring. Although flowing itself is not spring. Flowing occurs through spring. Thus, flowing is completed at just this moment of spring. Examine this thoroughly. Coming and going. He does use the words coming and going here.

[57:20]

In your study of flowing, if you imagine the objective to be outside yourself and that you flow and move through hundreds and thousands of worlds for hundreds, thousands and millions of aeons, you have not really studied through life. So, starting at the beginning is that if you not think blowing is lightning and rain, meaning from east to west, the entire world is not unchangeable. It is not removable. It flows. So we tend to think in terms of comparison. We establish a point of view, and then we watch the world go by. I mean, we fix ourselves, sometimes, moment to moment, and watch things that matter.

[58:29]

But I tell you that everything is going by everything else. These things are the same. Everything is going by everything else. This is a kind of elaborate way. Do not think falling is like wind and rain moving from east to west. East to west is just a way of... establishing something from a fixed point. It takes a point and they say, oh yeah, it's traveling from east to west, but it's not going to east to west at all. It is, but only because of what we've established is a fixed point. According to a fixed point, it's going to east to west. It seems we establish a point of reference than some of us used to ask in reference to a point.

[59:32]

So the entire world is not unchangeable. It's not unmovable. It flows. Everything is flowing in some way and all together. feeling this thing, this little strength, this dance. So this flowing is like spring. Spring with all its numerous aspects is called flowing. Numerous aspects means birds, sun, rain, green grass. We take these various aspects together these characteristics and say, now it's spring. Spring. So spring, with all its numerous aspects, is called flowing. We don't usually call spring flowing. We usually call it spring. That's because it's flowing.

[60:38]

Because spring, flowing, is like spring. Spring, with all its numerous aspects, is called flowing. When spring flows, there is nothing outside of spring. Well, at springtime, everything is a flowing of spring. Everything in a time in the spring is springtime's aspects of flowing. Flowing doesn't really have any special characteristics, but takes the characteristics but certain characteristics appear from time to time when we're flowing and we know it's spring what we call it winter so he says spring invariably flows through spring spring flows through spring spring is spring although flowing itself is not spring spring occurs

[61:50]

Flowing occurs throughout the spring. So spring is not flowing, but flowing is spring. Flowing doesn't have any special characteristics, so that's why he says flowing is not spring. Flowing can't be pinned down to spring, although spring can be pinned down to flowing. because we can say spring is an aspect of spring. Thus, flowing is completed at just this moment of spring. Examining the story, coming in one, flowing is completed at just this moment. You can find its completion at this moment of spring. In your study of flowing, If you imagine your objective to be outside yourself, and that you flow and move to hundreds of thousands of worlds for hundreds of thousands of years and aeons of time, you would not be able to study the other way.

[63:02]

So he's kind of repeating again, in a different way, reiterating what he said at the beginning. That the entire world is not unchangeable. In your study of flowing, if you think that you flow through something, And that's not right. You imagine the objective could be outside yourself. In other words, if you see the world as an object, as an object, and that you flow through those objects, or you flow through time, or that you flow through different lifetimes, Can you imagine the objective to be outside yourself and have you flow and move through hundreds and thousands of worlds for hundreds and thousands of... This is just, you know, using some big terms like the Indians do.

[64:03]

The Indians always use exaggerated terms to mean lots. Lots. Let's say 500,000 million capital. because if you count the number of words, it means a lot. You implies once. You implies once. Therefore, you cannot be flowed. It seems to me what you're saying is flow is infinite. There's synonymous words. So therefore, you You cannot be a being and do that at the same time. It's not like a conceptual idea of some apparent meaning that it doesn't work.

[65:05]

Yeah. What? Can I make a body swallow? And body swallow. Yeah, the body, everything we're in the body. Very close and slow it charges. Right. Yeah, Frank, the flow is so slow. The flow is so slow. Thank you. So then, uh, I know, excuse me. Well, is there any, uh, kind of discernible pattern or something you shouldn't even learn about, or, uh, causation of this process? Well, people study it. You know, people study the characteristics of existence, right? And that's all right, studying the characteristics. That's all right to try and understand the reality is to study the characteristics of existence.

[66:06]

It's called science. And religion, you just go with it. Religion is if you just go with it. Well, I recommend it. The scientists were working on science. Well, I think it's good for both. I think it's good for a scientist to have a foundation, a religious foundation. It's true. I think it's also good for a person who has a religious foundation to also be interested in how things work.

[67:13]

That shouldn't be a problem, there is. But usually, we're only good at one thing, you know. Well, we're only good at one thing, but we're kind of likened to one thing. And, you know, you can't really be a scholar and a practitioner at the same time. So although you can be a practitioner and study, it's not the same as being a scholar. And so the practitioners and the scholars should appreciate each other because they're two different things which are related. It's good for the scholars to also practice, and it's good for the practitioners to also study.

[68:15]

But a scholar's real work is to be a scholar. And the practitioners really want to practice. So just to be able to do the one thing really well, intuitively, that's what we're talking about. So from each one's practice, they can appreciate each other without being competitive or Well, there's people who really step outside them. You know, some people, some practitioners, etc. Some people, but it's just more rare than you. And there are people who practice, you know, who really put their life into practice, and they're very good at understanding food, you know.

[69:18]

There's so much stars. It can't happen. It's not usual. Yeah, you know, I took stars. You know, like Renaissance books. You know, like my father and I were like, you and my other one. all the various aspects coalesce in one person. And Dogen has taught us a lot about that. But even Dogen, you know, his students don't study much, don't study that much. They'll put your paper into the practice. Absolutely. The thing that we're going to need to work on is

[70:19]

I don't know if it's true, you know, in the 50th century deserts, but they say that Dogen has won the entire clinic at two times by the time he was 19. And that's a task that almost nobody ever sees one. So I don't know if that's true, but we did, we used a lot of these He has references from all over the place, you know. Some of them matter. Anyway, a little vacation. So let's look at... So anyway, spring seems to be a beautiful or flowing.

[71:21]

So that it's flowing and expresses itself. And, um, um, right down on page 124 of Waterhouse Paratation, the second paragraph, and say, you translate it. This way. You must not construe this passion to be like a squall of wind and rain moving from place to place. The entire world is not changeless, immutable, nor unprogressing and unregressing. The whole world is passing syriacin. But syriacin is just a fancy word for calling, right? And syriacin, one thing after another. I like that it's going better than Syriacim because that's... What is that?

[72:31]

Now, passing Syriacim is like spring, for instance, with all its many and varied signs. That is passing Syriacim. And it's putting up 40. And it's putting up 40. The Syriacim passage of the whole world is not a movement. from one place or time to another. Yet neither is the whole world devoid of motion. The passage of being I, the eye of the whole world in all time, is like the career of springtime, passing through as the world. Spring is the name originally given to the great many diverse signs, birds singing in flowers. I'll talk about that. which are manifest when a coyote time. By the same token, when spring passes, there is nothing that is not spring. Spring time is the totality of those various signs, and without them, spring does not exist.

[73:31]

So when the signs disappear, and others are manifest, then we say, it is summer. that you should learn in practice. That's it. You should learn in practice that passing takes place without anything extended. Nothing extra. Nothing outside. For example, springtime's passage and everything passes through spring. Passage is not spring, but since it is a springtime passage, passing attains the way now in the time of spring. All this you must be careful in the interior examination. At the time of spring passing or career, there is nothing that is not spring. That does not mean passing is limited only to spring.

[74:33]

It's merely that the passage of spring is spring now realizing itself or manifesting itself as itself and as nothing else. So this is a different way of Does that make a difference? Does that make sense? Is it crazy? It's a very exciting way to live. Well, you live in that way. I know, yeah. Just don't know it. You never know it. Yeah, I was wondering, usually it seems like you freeze everything and then you run apart. Yeah. I don't know if it's a huge problem. It's a huge problem. It's a huge problem. It's a huge problem. So then we have different frequencies. The elements of the different existence are different frequencies. And some seem to be fast, and some seem to be slow. And so, I thought we compared them.

[75:41]

Actually, there is no faster slow, except for comparison. Well, if there's nothing to compare to, then nothing's moving. Nothing's going to move. If there's no comparison. If something is moving fast, only in comparison to something else that's moving as well. They're standing still. When you're in the airplane, it's interesting. The airplane comes through, it airs 900 miles an hour. And you just do it. you know, you don't even feel the motion. But if you step outside, you know. But sometimes when I'm in an airplane, I close my eyes and I try to concentrate. This airplane is traveling through the air and I try to feel the motion and I can't. I really concentrate. I can just hear it again in the sky. It's very good.

[76:44]

It may just be imagination, you know. It is imagination. Because I'm not putting this together. But I get the feeling of traveling through the sky tremendously. But, you know, because we're not comparing, we're one with that motion when we're in the plane. So everything, you know, feels like we're listening still. It was in a smaller airplane. And for a second, after that, there was a speed that I was running through the air, and it was there. It was horrified. It was absolutely horrified. And I was scared that if I tried to push it back, and I could see it. You were a little scared.

[77:48]

And then I was scared that it might come back. Pushed it. It was really scary. They said lightning, and I'm scared. Well, I want to go to number 15. And this is starting with . A great master just on the bottom of the page, Great Master Hongdao of Mount Yao, Yao Zhang, instructed by Shi Tu, Great Master Wu Ji, once went to study the Great Master Da Ji of Yang Zi. Great Master Hongdao of Mount Yao, in Chinese Yao Zhang,

[78:56]

He was instructed by Shitu, whose name is Sekito, in Japanese. These are the Chinese names. So, Shitu is Sekito. So, Sekito asked Yaku-san, who was his student, to go see Game Master Wu-Ju, She was thinking to ask Yaku-san, or Yang-no, Yaku-san, to go visit Zen Master Jaji. So, Yaku-san,

[79:58]

Giaozhan was Shih Tzu's student, and Shih Tzu said, I think you should go see Master Da Ji of Jiangsu. He'll go see him, because you're not doing so well with me. I mean, I'll be your teacher, but I think if you go see him, you may have had some results. So, Basa was a very wonderful master, and Sekito, It was the very famous one that Yagasan became a thing. And so Yagasan went to see Master Maso, and then Yagasan asked him, he said, I am familiar with the teaching of the three vehicles and twelve divisions, but what is the meaning of Bodhisattva coming from the West? Three vehicles is I don't want to talk about that story, but something about it.

[81:05]

And the 12 divisions, there are 12 divisions of religion, but it means basically all aspects of religion. He said, I'm familiar with the teachings of three labels and all of them. In other words, I've studied Buddhism extensively, but I still don't understand. What's the meaning of Dalitama coming to the West? This is a kind of standard question in this case. What's the meaning of Dalitama coming to the West? What's the essence of the Dharma? And we get all kinds of wonderful answers. a lot of which are a koan. So, in the question, for the time being, had him raise his eyebrows and wink. For the time being, did not have him raise his eyebrows and wink.

[82:11]

For the time being, to have him raise his eyebrows and wink is right. For the time being, to have him raise his eyebrows and wink is not right. Hearing these words, Yao Shan experienced great lightning, said to Da Ji. When I was studying the Shih Tzu, Shih Tzu, or a secretary, who asked me to come and see you, it was like an mosquito trying to bite an iron bull. Very famous kind of picture. So that's the story. For the time being, having as I said, It seems to be the story of shocking any good at holding up the flowers, and drinking, and not having a shot by smiling. It seems to refer to that story.

[83:19]

Although Adele doesn't seem to say that. So, to continue, he says, what God, Jesus said, is not the same as other people's words. Meaning, this guy, his words are enlightened words, and they don't mean the same as usual words. The eyebrows and eyes are mountains and oceans, because mountains and oceans are eyebrows and eyes. To have him raise the eyebrows is to see the mountains. To have him raise is to understand the ocean the right answer belongs to him and he is activated by your having him raise the eyebrows and wink not right does not mean not having him raise the eyebrows not to have him raise the eyebrows and wink does not mean not right these are all equally the time means it's very confusing mountains of time

[84:24]

oceans are time. If they were not time, there would be no mountains or oceans. Do not think that mountains and oceans here and now are not time. If time is annihilated, mountains and oceans are annihilated. As time is not annihilated, mountains and oceans are not annihilated. This being so, the morning star appears, the target appears, the eye appears, and maybe the flower appears. Each is time. If it were not time, it did not do that. This last sentence, two sentences, last paragraph. This being so, the morning star appears, refers to Buddha's enlightenment, right? Buddha is enlightened when you saw the morning star. That's kind of reference. Referential, great. This being so, the morning star appears. Mr. Targeter appears. Buddha appears. Enlightenment appears. Buddha appears. The eye appears, the raising of the flower appears.

[85:26]

This is the reason the flower is included holding up the flower on the bultured feet. Peach is fine. If it were not fine, it could not be done. So getting back to this paragraph, let's go back to out of the cave. Yao Shan asked, I am familiar with the teaching of the three vehicles and the 12 divisions, but what is the meaning of what he found like coming from the West? Do you have a tree in the garden? Then I stood back to you, but for the time period, every nose, his eyebrows, and wink. So for the time being, we go back to the beginning of what's fascinating, right?

[86:30]

For the time being, this is, it's not surface, but this is added, kind of, in addition to those first sentences. For the time being, stand on top of the highest peak. For the time being, the people on the bottom will be distortion. Right? For the time being, you have to wait on. So this is part of that. And it just resigns that, for the time being, having raised his eyes, eyebrows, it means. For the time being, to not having raised his eyebrows, it means. For the time being, to have him raised his eyebrows, it means it was right. For the time being, to have him raised his eyebrows, it means it was not right. So, what this seems to be is for different sentences, saying four different things. Right? And it is. It's four different sentences saying four different things about the same thing.

[87:32]

Right? But these four different sentences are saying different things about the same thing. And what Dodgy said is not the same as other people's words. Right? What Daji said is not the same as others in the words, is that the usual way of viewing these sentences would be dualistic. But Daji's words are not dualistic. So, hearing these words, the Aoshan Experience Great Enlightenment, he said to Daji, when I was studying with Shih Tzu, it was like a mosquito trying to buy an iron boa. I was just a little mosquito trying to get it from Shih Tzu, and I couldn't. for the sentence of Da Ji. What Da Ji said is not the same as other people's words. The eyebrows and eyes are mountains and oceans because mountains and oceans are eyebrows and eyes.

[88:36]

So, right there, he's saying this is not a dualistic sentence. The eyebrows and eyes are mountains and oceans because mountains and oceans are eyebrows and eyes. To have him raise the eyebrows is to feed him out. To have him wink is to understand the ocean. The right answer belongs to him and is activated by your having him raise the eyebrows and wink. Not right, in the next sentence, in the last sentence, does not mean not having him raise the eyebrows and wink, nor to have him raise the eyebrows and wink does not mean not right. These are all equally the time being. Well, it's the same formula. It's the same formula as form is emptiness, emptiness is form.

[89:42]

Form is form, emptiness is empty. And right in the middle is anything that's just as easy as being done. Potions of time, potions of time. If they were not time, there would be no mouse to open. So, to the time being, having a raise of 25,000 wings. To the time being, to not have a raise of 25,000 wings. To the time being, to [...] have a raise of 25,000 wings. You just quoted, you just said, flowing has no particular characteristic. Yes. So, could you say that he's demonstrating no particular characteristics in this manner?

[90:42]

And these are the characteristics? Yeah, these are the characteristics. Of no particular characteristics. These are all characteristics of flowing, or of being done. So I want to read the Waddell translation, which is, I'll say it's the last 25th century. Once, at the direction of the great master Yu Qi, Uesang, Quang Cao, Quang Cao went to then-master Chang Yi Da Qi with a question. I'm fairly conversing with the three vehicles in the teaching of the 12th Division, but what about the meaning of the first picture I explained from the West? God, she said, for the time being, I let him raise his eyebrows and drink his eyes.

[91:50]

For the time being, I don't let him raise his eyebrows and drink his eyes. For the time being, my letting him raise his eyebrows and drink his eyes is correct. For the time being, my living room raised his eyebrows and his eyes was not correct. When Rayshon Hendricks became the Great Enlightenment, and he said, When I was a Shih Tzu, it was like a mosquito on an iron bolt. But God, Shih, others, it's not the same as other men. Now, I don't know if it's going to come up. 43, it's 43. Blue Chi is Shih Tzu, just like what these guys are. In 44, he says, which is the 12th religion. And 45, for the time being, Eiji showed him, gave these words the same significance that he did in the opening quotation.

[92:51]

That's what I said. And then 46. Let him raise his eyebrows and lift his eyes. Him translates as Kare as a character, which can be a personal pronoun, he, she, if, or it's a constant pronoun, that. Dramatically, Kare is indefinite in these various things, but it's an impersonal pronoun. It may refer to the first patriarchal dharma, the meaning of his coming, or to some other, if, him, or that. He said it could be a sort of Buddy Dahmer. In the other translation, he translated it. So it could be a little ambiguous, but in the time came, I had been raised about that, and I could be referring to why did Buddy Dahmer come from the West?

[93:56]

Why is the first teacher that Buddy Dahmer comes from the West? testimonial. He said, I let him raise his eyebrows and [...] raise his eyebrows. So it could be any one of a number of ways to say that.

[94:25]

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