You can just move up. I want you very helpless about holding a champion card. My usual way of holding a champion card, a champion card, but we're not

[01:05]

We're doing service. We're not holding our hands in that shower. So we're not holding our hands in that shower. We're holding the champions in that shower. We're holding the champions in that shower. But since the champions are these, it's not a book. So it's sometimes hard to hold the book in that shower. So you have to figure out what's appropriate. But speaking, speaking, this is the world we're holding the champions in that shower. We're not holding our hands in that shower. If you don't use the card, you can use it to incorporate the card as yourself. This is an important practice. This helps us to focus on the real practice.

[02:13]

The real practice is to be learned what we're doing. So, this is not quite learning what we're doing, right? If we're learning the music part, then really use the part and make the part of our posture and attention. So, this extends to when we're carrying something, holding something, and we bow, we're holding something to meet somebody. And so, sometimes I'm getting well, let's say I'm supposed to bow, but I'm holding something. So we put something in one hand and bow together. This is to make this into magic. So, it's like... walking with your friend. When you meet somebody now, and you don't really get your friend, you just start talking.

[03:16]

And you ignore your friend. So, when you bow, when you meet somebody, and you're holding something, you bow with holding the object. And that's what the object is now. That's yourself. And the bow is going with our body. And the hands are just an extension of them. You think, well, when we go show a bow, we're bowing with our hands. But after, we're bowing with our whole body. And the hands are just an extension of our body. And then what we carry is an extension of our hands. So, when bow, this is awkward. So this is the most fundamental way. When this kind of attitude you carry around with us, you put into a very long time you incorporate what you're using because you're so rather than

[04:36]

Several of these are in order to separate yourself from the artwork in order to do something. Another way is to put it down and let it down. To have your attention divided between what am I going to do in the world and what am I going to do in the world, doesn't make sense. Let's work around and talk about it. And another thing that I would like to talk about is the way we hold our mudra.

[05:37]

The way we, there are certain standards we have that we teach. We teach how to do things in a certain manner. Someone else, from another school, makes you try to do that in another way. So it's not that one way is right and the other way is wrong. But when we do something in our school, we will do it. If we start losing things out, then we will get confused. So the way we always talk out of all the mudra, because the left hand goes inside of the left hand. So if someone wants to tell me, well, you could do it the other day, too. So now we teach, you can do it the other way.

[06:37]

So strictly speaking, in this building, for this practice, I would like us to stick to our original work, which is you put the left hand inside the left hand. And first, teach that it's not a big deal, but it's consistent. And we can argue, well, what's wrong with the other way of it? Then you can't lie down. That's true. It's not that this way is right and that way is wrong. It's that this is the way we teach. So, I'm going to be able to continue going up in the region where For those of you who are not, who don't know, who are not in our ordinary opinion, the lecture is open, [...] open.

[08:14]

And the section today covers Dogen's conversations with two tens of them, who we wrote to China, who we wrote to China. And when Dogen wrote to China with the teacher we wrote them, I have a question. Byron's question about how much, you know, all things are in nature. Why do we have to do something in order to understand it? Why do we have to practice? What we do is live in nature. We are originally, because of the original self. So this is a pretty good question.

[09:21]

And we started in the New China, and we resolved this question. So I will read it about the other thing to say here. When I was at Ma Chiantong, New China, New China, I studied it in New China. one day after the new meal I was walking through another building within a complex when I noticed literally drying mushrooms in the sun in front of the wheel. He carried a bamboo stick, but he didn't know where he had anything.

[10:26]

The sun's rays beat down so harshly that the tiles along the wall burned one's feet, literally worked hard, and was covered in sweat. It could not help but feel the work is too much of a strange one. It's bound. was a bow drawn tall and his long eyebrows were plain white. I approached and asked his age. He replied that he was sixty-eight. Sixty-eight years old. Then I went on to ask him why he never used, and why he didn't use an assistant. He answered, other people among me. You're right, I said. I can see that your work is the activity of the good environment, Why are you working so hard in this scorching sun? And he replied, if I do not do it now, what else can I do? If I do not do it now, when else can I do it?

[11:31]

There was nothing else for me to say. As I walked on along the presently, I began to sense inwardly the true significance of the role of the hands of it. I arrived in China in April of 1223, but we had only been disembarked immediately on a state-on-board ship in the fort of Din Boa. One day in May, while I was talking with the captain, an old monk about 60 years of age came directly to the ship to buy mushrooms from the Japanese merchants on board. I invited him to tea and asked him where he was from. He said he was the Kenzo at the monastery on Mount Aiyuan and added, I am originally from Zee Shu, although I left there over 40 years ago. I am 61 this year and have practiced in several Zen monasteries in this country. Last year, by living at Yuyin, I visited the monastery around Aiyuong, though I spent my time there totally confused as to what I was doing.

[12:38]

That's your point. Self-replacement. It's like saying, on struts. Then, after the summer practice period last year, I was in front of Tenzo. Tomorrow is May 5th, but I have nothing special to offer the monks. I think it's May 5th, and it's crazy Dharma day. It's crazy Dharma's birthday. It's also a spring day. I wanted to prepare a noodle soup, but as I did not have any mushrooms to put in it, I came here to buy something. I asked, um, what was your name are you on? He said, at the lunch. Is it far from here? He said, oh, about 14 miles. So he walked 14 miles to get some mushrooms at the lunch. When did we go back to the temple?

[13:40]

I'm planning to return as soon as I brought the mushrooms. I can't imagine, unfortunately, that we were able to eat unexpectedly in our place. If it's possible, I wish we would stay a while longer than one would help you simply more. I'm sorry, but that is impossible just now. If I am not there tomorrow to prepare the meal, it will not be made well. But surely, there must be others in the place as large as everyone who are capable of preparing the meal. There will not be that inconvenience between the meal. I had been put in charge of this work in their old age, when it's, so to speak, a practice of an old man. That's also in its self-efficient. How can I entrust all that work to others? Moreover, when I left the temple, I would not ask the permission to stay out every night. But why, when you are so old, do you do the hard work of a tentative? Why do you not spend your time practicing Zahra when you're working on the phones?

[14:44]

Let me teach you. Is there something special to be doing from working particularly at Kenzo? He burst out loud when he made a quick friend from a girl. He didn't yet understand what practice is all about, knowing that he would know the meaning of characters. The meaning of characters, Chinese characters, the meaning of words, or the meaning of things. When I heard this old monk's words, I was taken away and felt way too ashamed. So I asked him, well, what our father was? We were his practice. He replied, if you do not deceive yourself about this problem, you will be a man of the world. At the time, he was unable to grasp the meaning of his words. If you do not understand, please come to mind how you are sometime, and we will talk about the nature of characters we put in. With that, he rose quickly. It is getting late, and the sun is about to set. I'm afraid they cannot stay any longer.

[15:45]

The antelope can move on and move on. They were very impressed with these two things they wouldn't know. In Japan, Buddhism had been brought on in Japan since the century. Fourth century? Sixth century. But Buddhism in Japan during its time was kind of aristocratic practice, or aristocratic Buddhism, which, you know, people who are listening, called the aristocratic practice, who incorporated Buddhism, and they were used And it's a religion to protect the state and to save prayers and supplications for the benefit of the state.

[16:48]

And there's also a kind of mystical, otherworldly, kind of mystical, otherworldly characteristic. And he wasn't based on doing that, wasn't based on personal practice for a direction you will be left. And, um, so a dogman encountered these two tens of us. This was, um, I don't know, [...] I don't know. When the encounter was a working person, Zen, then which one practiced on Buddhism, which dealt with any feature of a daily life, and was manifest as a daily life, rather than just a kind of mystical, everyday political tool.

[18:04]

And the Reverend attributes his preparation for enlightenment to these two pensets coming in, in which completely the revolution left as where he was standing in his practice. That actually became the essence of the practice of what you never used to explain. Realization and day-to-day moments and [...] moments So it continues, and he says, in January of the same year, I stayed on Mount Chan time.

[19:24]

One day, the chances of Ayuron can be seen. So the temple was actually thinking about Berlin, because they think about being a Christian. And when he came to visit, the temple, the second time he came to visit, he said, as the summer practice period of the temple, I shall be retiring this temple and trying to return home. I heard that you were here and wanted very much to talk with you and see how you were doing. I was indeed often deceiving and received and cordially. We talked about various things and finally came to the matter we were picturing more to shift, concerning the practice and study of characters. He said, a person who studies characters must know just what characters are, and one intending to practice the way must understand the practice. He asked him once again, well, we're not relatives. He said, one, two, three, four, five.

[20:26]

But we're his prophets. And he said, there is nothing in the world that we couldn't. One, two, three, four, five. He says, well, all things. One, two, three, four, five. I doubt what you're going for. The common denominator is zero. Zero is what's coming to our number of things. If I look at the equation, you can go around, and you can lower the number of zero, and the back of the number is one, two, three, four, five. No electricity is above the line, but above the line means view, or the potential for 1, 2, 3, 4, 5.

[21:27]

So, 1, 2, 3, 4, 5. You don't understand the character. You don't understand the meaning of the whole situation. You don't understand the meaning of the whole situation. You don't understand the meaning of the whole situation. It's just a weapon.

[22:32]

It's not a place. But we must understand that the realization of this place is that each moment is done. That's the way each moment, each moment's situation is done. There is nothing in the world that exists in the way that realization comes through on each moment of the situation. There is nothing different. It is the greatest truth of the reality. It's not different. It's right here. The way it's penetrated to the absolute extraordinary moment situation. the way it penetrates to zero is to say one, two, three, four, five.

[23:35]

So it's good to do no good. You can handle anyone. You're in a situation where people, most of the enlightenment experience is canonical, and the experience is what we read about. It works out of the universe. Usually that happens in an unexpected moment. I think I don't know if he ever has a piece of own purpose, and the whole world has begun, for a minute of several days. When someone feels like it's too blossoming, and that moment, the whole universe of himself. Also, I think it's important to realize that this is a complete change.

[24:57]

When Buddhism, when India Buddhism is very unworldly, unworldly, unworldly. The Buddhists, because of the nature of the country, the Buddhists didn't do any work when they became young. But in China, people didn't like so much anymore. They thought that it was smaller and bigger. You know, in India, it's quite normal for people to support holy people. But in China, people don't think that young men who were over the world in the field were going about not working together or not getting in and so forth, because the Chinese are very practical and very difficult in India.

[26:11]

And the Chinese develop a very practical way of practice. So you might not be proud of this kind of understanding in India, The Japanese inherited the flavor of onion, especially inherited the flavor of Chinese beans. So converting into 20 years, it becomes necessary to find a way at each moment.

[27:14]

There's no special way which always determines everything. There's no formula. or how you do something right, or how you find the well. It's always discovered one at a moment. When you have a problem at each moment, when you have a problem, you find the way to go. It is right. When we sit back then, even though we take our posture, and we concentrate it, and we limit the posture, we still have to come.

[28:18]

So, as we sit, we come to work. We only, we don't sit 40 moments or three days. We sit from moment to moment. Each moment is a whole new life. And what we do is then, not from Friday to December, but from moment to moment, that's when we're gone. I mean, I mean.

[29:24]

and in the era of the end of the line, moving by one. And if you're in a way that isn't it, you get [...] it, Thank you. talked about many other things I will not mention here.

[30:39]

Whatever little bit I have learned about characters in practice is largely due to that Tenzo. When I met again with my teacher, Myozen, who later died in China, and told him of my meeting of Tenzo from Mount Aiwan, he was extremely happy to hear about it. Later on, I came across a granta that is really good, or Sikcho, who worked for The truth researchful cannot be grasped. As night advices, a bright moon illuminates the whole ocean. The dragon's jewels are found in every world. I was looking for the moon in his head, in this way, in the next. It dawned on me then that the Tenzo I had met the previous year of itself coincided perfectly because he was pointing out to his government.

[31:52]

I realized more than ever that the Tenzo was a man pulling the way out to be done. To go back to the poem, One, seven, three, five. Resort. Partless. Resort. Done. One, seven, three, five. The truth you search for, you can grant. Now, whether you can grasp it, you know it. There's nothing past it, but you can grant some new answer. There might be others, but on one thing, about one truth, that we can hold onto to be secure in this world. But there's nothing like that. I don't know if you think it. You believe it somehow. Actually, there's nothing to hold onto. You see, it's really important to understand it.

[32:58]

You can't hold onto some idea where I've been, where Buddhism or some truth. As night advances, a bright moon illuminates the whole ocean. Bright moon means reality, my moon is an illuminate, the whole ocean. The dragon's jewels are found in every way. In every way is under life, right? One moment, after the next is a wave. But rather than looking for something that you can hold on to, in every wave you have defined it. The Georgian's jewels are in every wave. And each moment is where you have to find the reality. There's not some reality that separates from time.

[34:02]

This moment arrow, this moment arrow. When you're looking for the room, it is here, in this way, in the next row. When you're going with the sashimi, If you want to draw these jewels, then he's finding a heavy bill. And here it is too. When you're serving, for example, pay attention to what you're doing. Connect with what you're doing. Connect with the pot. Connect with the people when you're serving. When you bow, They're haunted by a long time.

[35:05]

They're found together. Really connect with the person. Connect with yourself. Connect with the flow. Connect with the power. Just be certain. And when you see them, just even you see them, opening the bowl. When you open the bowl, you're being quiet. But being quiet, we really focus on communication on day one, being connected with each item and each item. We are looking for something.

[36:10]

We spread the God who is here. The God who is here, we're not in bed. We're right here. We're not in the night, we're in the day. Even when we don't know, we can still practice. You see, it's really a practice. It's like even when we don't know, So then Bacon says, I used to see the characters 1, 2, 3, 4, 5, and now I also see 6, 7, 8, 9, 10. Everything you get to do. It was always there.

[37:10]

It's always been there. I couldn't see it. Now I see it. Before, it was one, two, three, four, five minutes. It's very important. Same thing. Nothing's changed, except when you go in and sleep. Future students must be able to see that side from this side, as well as this side from that side. Practicing with intense effort, using all of the humility, you will be able to grasp genuinely things that goes beyond the surface of darkness. To do otherwise will only result in being brought about by a gloriously tainted thing that will leave you incapable of preparing meals for the community.

[38:19]

A gloriously tainted woman refers to thinking about the school and the school and the community. about one way of doing it, meaning just practice. And I want you to know that it's just the total means of how productive and very skilled. Not worrying about what you're doing, but doing stuff. Just do this. People practice. There are a lot of people who mostly never can't worry about Anyone have a question?

[39:38]

What is the, uh, short-term nature of the world? What is the true nature of the role of Tenso that you've mentioned regarding people in private? What is he talking about? Not just the thing, but since he's talking about the thing, It's just an example for heaven, right? God, you, in this case, you can, [...] you can feel it. In terms of you, teaching you, trying to be, right?

[40:40]

So when you look up on all of us, the way that our life is, and exemplify, I have a question about it. Remember the last music expression about being great When we're aware, this is lazy boat.

[41:53]

the driving steels are there. This is quite a thing for the driving steels are there. It's not whether it's a very good or bad. I'd like to say, boy, this is a wonderful day. Everything is going just beautiful. Maybe the driving steels are there. But at the same time, you can say, This is a terrible girl. Everything is going wrong. Whatever I do, it turns out to be, you know, come to nothing. I'm so miserable. The darkness turns off a little. If, you know, my life is completely miserable, but this is my life. I accept. People are happy. you don't reject them just because you're miserable.

[43:03]

You don't accept them just because it's nice. When you see them both equally, this is where the dragon's dreams are. So there's not much power to do that. There's nothing in the power to do that. I won't let that affect me, you know, This is where I live.

[44:07]

Here's the road. It's a good right there of your children's jewels. You've got an issue for people. Well, you have to be with her, but you also have to be with her the way you want her. The reason why it's not so good to be with her is because then you surprise yourself suffering. If you like suffering, then that's what you should do. If you want to suffer, then if you like suffering, then you say, I'll just swear it out. No, no, no. when you continue to move on suffering. So the pain, except this moment, whatever it is, as the reality of your life, you're not wishing for some other situation, but you still suffer.

[45:24]

As soon as you wish for some other situation, suffer in your life. So if you want suffering, then it's fine. But if you don't want to suffer, then you have to be able to just study in this new situation. Suffering is kind of about enjoying and making something different than what is here. in the world and say, well, if we don't want this, let's change it. Is that reasonable? But this is called the world of suffering. We don't understand why we're nothing. And so we just don't want to be in the world.

[46:26]

We just need to change things, anything. But we have to remember that by judging the situation, is to be aware of the current government. Accepting is also, I think, separate, but it's not the same. It doesn't mean that we shouldn't change. Things will change whether we want to change them or not. You can change your pressure room 2,000 times. And you can feel that over a few minutes, and you're still moving to conditions for something. I said that this was so sophisticated.

[47:35]

I know it wasn't just a fantasy. It's interesting what you were saying about, you made a statement about not having anything to, not depending on anything. And for example, let's say depending on Zazen or depending on understanding of suffering or understanding of how to derelict yourself and measure all things that we seem to depend on are all dependencies. We're all dependencies. We depend on everything. We depend around. We depend on everything. Everything in this whole universe is dependent on me. It's beautiful. If I'm out of the picture, then in other words, I change.

[48:40]

And I'm not depending on anything. But since I'm here, the whole universe is depending on me for its shape. But when I say not depending on anything, it means not depending on anything too much. It's a different point. You know, at the same time, independent and independent. So, you have to realize that it doesn't seem reasonable. At the same time, you have to realize that independence is reasonable. So, in order to realize that independence is reasonable, you have to see it It's just how it became for me.

[49:44]

So, the more you feel of independence, truly independence, the better you feel. In other words, it doesn't mean the less we need to rely on It's something that you don't need in your mind. That's what I'm here. So, if I can walk, people can feel better than find these crutches. [...] It seems kind of difficult not to depend on what we think of as a church. Well, I mean, the thing is that, that empowering animal works.

[50:52]

doesn't think we need something abstracted from it. The less we have to depend on, the less coaches we have, the more you see what you can do. That's why people, in the other months go, are going to say it. Because when they miss their life, they'll go in, so they can realize what it is they need to do. That's a really good question for them. What do I do? Thank you.

[52:15]

Depend means what sustains us. What sustains us. What we depend on is what sustains us. So if we just sustain our ideas about what the truth is, let's go now.

[53:58]

That's right. So where is it? Yes. That's right. Instead of saying, there's something here that sustains me. Myself does everything as myself. What I look at is me and something else. do that. I would divide it up and say, there is a need, there is something. But there is going to be a sign for anything. This doesn't work. That would always depend on a point of view and say, I am guilty.

[55:03]

Then he says, that's the fundamental arguments of human beings. is to say, I exist. If everything exists, then it won't exist. The whole way to work with everything, there is no So, I depend on it. I'm the same human.

[56:08]

I'm the same human. I'm the same human. That's why when we sit inside of it, we don't try to do something other than thought of it like itself. Breathing takes place by itself. The blood leads through its body by itself. The body goes over by itself. All you have to do is pay attention to this fundamental, universal pivot.

[57:11]

You say, I am living my life. Actually, life is living me. You say, I am breathing, but breathing is breathing me. But we always turn it around from 40 years So until we can get off of this biased point of view of I am, every point of view of I am, we can't cease that. When we realize life is living itself in this persona, I am doing something. Because we understand what I am doing is what we need.

[58:15]

But in children, it should be also you. I think, when we think, oh, oh, what, what the problem is, is it right? Which means it doesn't always go away normally. I mean, it's just pain, but I can know that it's a separate

[59:19]

But in times of the world here, it's really bad. Things are really bad. But if you're the only thing that they're really bad, then you're just looking at something from a self-centered point of view. Things are just the way they are. At the same time, from the point of view of feelings, and apart, they're very bad. So when we're there, I'm in houses with just the little things out. And there's one, a big person. And it's like, everything is going to be exposed. That's it.

[60:43]

You can accept your mind. Sometimes it doesn't feel good. Sometimes it doesn't feel good. But either way, this is the way things go. This is sexiness. You know, what's up? I have another question which I feel like this is what I'm just saying. So if I find myself But you say, I'm not careful, I'm not mindful.

[61:51]

That's mindfulness. That's exactly what I mean. I was wondering if it was, you know What do you call these Dragon's Jewels? It's always there and not the way you think of it. Yeah, Dragon's Jewels are always there in the way. There's a possibility on every moment that the gate to liberation is there and possibility at each moment.

[63:03]

But even though I'm standing in front of a gate. You say, where's the gate? It's like a country back then who flies to Los Angeles and learns in the Los Angeles airport, and he goes by a plane and says, where's Los Angeles? But you can't see Los Angeles. You get that from standing. It's like you're standing in the midst of it and you don't see it. This is the problem. We're always looking for someplace else. The driving tools are right there. It's right. But we're always looking someplace else. When the driving tools can't be here, they've got to be able to feel it. Or something like that. What that means is that we are aware of the thing that we are aware of. Not that we are aware of. So it doesn't matter where it comes from.

[64:04]

So, that's what Durbin says. Practice is realization. Practice means awareness. In which moment, then it opens up. It's there. It's all not difficult. It can open up. you're not over yet. You're thinking of something else. Or you think of something else else. That's why I think it's very simple. I'm going to tell you a lot of things. It's very simple. Just serve. Find a bed. Or just eat. Just serve.

[65:06]

It's very well. Just a lot. That is very simple. It's not comfortable. It's just an open step. And it's closer to the hands of you. But it did. But in the beginning, that's another story. I'm telling myself that in this digging, it's where the treasure is. By the time I get through this digging, maybe the treasure will be at the bottom. The treasure will just be at the bottom. I don't understand that the goal is in the building. That the mud and the mud that

[66:06]

That's what the Lord is. And if you do it itself, it's the Lord. It's what's going on. The emotion is what we're doing. The emotion of itself is what we're doing. But we're thinking of something at the bottom of the tunnel. At the end of the tunnel, it's about a year old. If you do it, there are two minutes of time to start. There was a farm. There were two servants. And we got ready to die. And we wanted, he said, he didn't want his sons to go to the city. He wanted them to take care of the farm, take care of the meat. Because we felt this was really good clothes. So he said to these three servants, he said, well, there was a great trade in it. on this farm.

[67:09]

And it's hidden somewhere on this farm. And the one who finds it, gets a cubit. So they're off, and they start digging up the farm. And they dug out every square inch of the farm. And they were finding them. And then they looked into it. But they didn't, you know, and you know what it is, the prosperity of plants is the best plants that they've ever had in all of the entire history. Attractions behind the door and beautiful, tall and delicious. They looked at each other and said, hey, look at each other and they're going to start me.

[67:52]

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