There is no one to make a complaint, because if you make a mistake, mistake occupies, fills the universe. So there is only the mistake, that's all. Nothing to compare, to be compared, which is called not compare. Now, not mistake. And they are not the same as time, oh, excuse me. The heavens, the water, the shore, all becomes the boat's time. And they are not the same as time, which is not the boat. It is for this reason that life is what I make to exist. What I make to exist, and I is what life makes me.

[01:03]

In boating, in boating the boat, one's body and mind and the entire surrounding environment are all the boat's dynamic working. Both the entire earth and all space are the boat's dynamic working. The I that is living, the life that is I, is just like this. It all becomes the heavens, the heavens, the water, the shore, all become the boat's time. And they are not the same as time, which is not the boat. When you call me Katagiri, there is only Katagiri. Because all of the world is time, is not the same time as it, as is not Katagiri.

[02:11]

Katagiri completely fills the universe. That time, Katagiri can be independent. But this independence, the idea of independence doesn't mean to be confined to egocentric idea. Because this independence is with the attitude toward human life, with all sentient beings. This is the idea of independence in Buddhism. But it's not so easy to get taste of it. You understand sometimes, you understand sometimes, but that understanding is very thin, like a piece of paper. So life is not a piece of paper. Life has a very depth, depth.

[03:17]

So if you understand that, you should more carefully study and practice it. That time your understanding is deepened more and more. That time, the more that your understanding is deepened, the more that your understanding is penetrating. Your skin, muscle, bone and marrow. Then at that time, aha, this is Buddhism, this is my life. That time, your life and the boat are completely living, ongoing in peace. So they are not the same as time which is not the boat. It is for this reason that life is what I make to exist.

[04:24]

So life is what? All we have to do, life is just to live? Like Shikantaza, just to do the Zen? Because Shakyamuni Buddha says you are Buddha. If we are Buddha, why is it we have to practice? Buddha is a boat. Buddha is the boat. Buddha is compared to the boat. Practice is life, practice is life. So if you are Buddha, if you understand you are Buddha, you have to make the Buddha alive. Using the life, pulling the boat, taking the tiller. Washing your face, eating the breakfast. Studying, taking a course of the seminar, Karagi seminar.

[05:30]

It is good. Then through this, you can understand you are Buddha. So Buddha, the life is that I make to exist. Life is that you make to exist as a Buddha. And then I is what life makes me. This I is what life makes me. This life is Buddha's life. Buddha's life makes you. You make your life. You make to exist. And then simultaneously, life is that the I, you, is what Buddha's life makes you. In other words, incalculable. Dharma makes your life. It is true.

[06:31]

Without sun, without the moon, without air, can you make to exist? No matter how long, no matter how hard you practice, you make effort to exist, you can't exist. So from this point, the sun, the moon, the bird, makes your life. Of course. It is true. If so, should we do nothing at all? So, why don't you rely on the birds, the sun, the moon? You can't do that. You have to make the sun, the moon, the bird's life alive. If you see the sun, how beautiful it is. So, I is what life makes me.

[07:32]

In Genjo Koen, Dogen Zenji says about the relation between the bird and sky. The bird makes sky's life. Sky makes bird's life. So, bird's life is what bird makes his life. Bird is what sky's life makes bird. In other words, simply speaking, sky makes bird. Bird makes sky. That is the ultimate reality. You can see the outline of a picture of that.

[08:35]

The dynamic, total dynamic working, which is called ultimate reality. That is ultimate reality. You can't separate. Even if slightly there is a separation between sky and bird, it is not real ultimate reality. You have to see, concentrate ultimate reality in the relation between bird and sky. What is bird? Bird is sky. What is sky? Sky is bird. Then, if you see like that, you can see even a dim image of total dynamic working. So, there is interfusion, interplay between bird and sky. In boarding the boat, one's body and mind and the entire surrounding environment are all the boat's dynamic working.

[09:48]

Both the entire earth and all space are the boat's dynamic working. The I that is living, the life that is I, is just like this. So, if I sit here, if I sit here, I am sitting. I am sitting now on this chair. I am sitting feeding the universe. I am sitting in the universe. Someone says, Buddhism is really abstract. But I don't think so.

[10:57]

Buddhism is not abstract. If you understand Buddhism intellectually, you think. You think Buddhism is abstract. Buddhism is not abstract. Buddhism is real one. No ideas, nothing to compare, to be compared. In Sansui-kyo, Mountain and River Sutra, Dogen Zenji tried to describe how we can see the mountain. So, first, according to the sensory world, we can see the mountain.

[12:07]

At that time, mountain is mountain. Mountains are mountains. But these mountains are not something which you see. You see through your eyes, through your telescope. This mountain is the mountain within the incalculable darkness, which is in the mountains. So, you have to see the mountains which are interfusing, interconnecting with all sentient beings. At that time, if you see that, oh, mountain is not mountain. Then, Dogen Zenji says, mountains are not mountains.

[13:10]

Are not mountains. It is called, it says, the mountains are not mountains, refers to formless emptiness. Formless emptiness in Heart Sutra. And then, if you understand this, mountains, emancipate mountains. Mountains, be free from the mountains anyway. Mountains are free from your ideas, your understanding, and also even the mountains. At that time, mountains are not mountains, formless emptiness, which is called transparently emancipation. And then, next, you can see the mountains are mountains.

[14:19]

It is, it refers to realization. Dogen Zenji says here, realization. The, in Heart Sutra, emptiness is form. Emptiness is form. So, this, this, this mountains, this mountains is the mountains which is dynamically working with all sentient beings. This mountain. Then, this is very important, but still there is a conception. Then, Dogen Zenji says, you have to see something more than this. Dogen Zenji says, you have to see the working of the mountains. Working of the mountains. That's interesting. Working. You have to see the working of the mountains.

[15:26]

Working of the mountains means the mountain, it is the mountain which is working in dynamism with all sentient beings. With all sentient beings, tuning in universal rhythm. At that time, it is called working of the mountains. According to the Zenki, it means working of the mountain is, mountain is Zenki. Manifestation of total dynamic working. At that time, mountains are working in the universe. The mountains are not working with you. With all sentient beings. At that time, it is called Zenki. So, when you do Gassho, Gassho, you have to understand the working of the Gassho. Which is working dynamically with all sentient beings.

[16:30]

At that time, your Gassho is very steady, in peace, harmony. Then, all sentient beings, with all sentient beings. To Gassho with all sentient beings is, all sentient beings also do Gassho. That's why all sentient beings, when all sentient beings see your Gassho, all sentient beings are really impressed by your Gassho. Oh, I understand your Gassho. It is true. For instance, one of Shakyamuni Buddha's disciples practiced begging on the street. Without saying anything, holding a bowl. One Brahminist was very impressed by his attitude, walking on the street. He came up to him and asked, who is your teacher? He says, my teacher is Shakyamuni Buddha.

[17:32]

At that time, this monk, this disciple didn't say anything at all. Just hold the bowl and walk on the street. Begging, that's all. Because, he practiced begging with all sentient beings, including that Brahminist. That's why this Brahminist understood immediately, oh, that's the practice of begging. If something is separate from you, how can I, how can you understand? You cannot understand. Karagiri and you, if you understand me, oh, he is, oh, I don't care. But actually, you cannot ignore me. Because I am human. So, I do Gassho, I do Gassho, you do Gassho.

[18:37]

I do, when I do Gassho, even though you don't do Gassho, I do Gassho with you, with all sentient beings. At that time, you understand, pretty well. Well, one of the students asked me, Japanese, well, Japanese Buddhists always do Gassho, but in America, Gassho is not familiar with us. Then, in downtown, if I do Gassho, people feel funny. And also, I feel funny. So, I don't want to do Gassho. At that time, that Gassho is very shakable, movable. But even though, if you do Gassho, do Gassho. At that time, even though people don't understand, people feel something from this Gassho. Because your Gassho is not you do. Your Gassho is you do, and also, incalculable Dharma sustain your Gassho.

[19:38]

So, there is dynamic working. At that time, your Gassho is very working, with people. That's why people understand, people feel something. Oh, he is maybe Buddhist. Wonderful, ah, that is maybe Gassho. But I am not familiar with such a Gassho, but it's good, feel good. So, this is very important for us. So, whatever you do, when you stand up, you should stand up with all sentient beings. This is Zenki. Zenki is not something particular. Zenki enables you to see directly, ultimate reality. In relation, in relationship with, relationship between you and object.

[20:39]

Subject and object. Completely dynamic working. You cannot, there is nothing to separate. It is called Shikan, Shikan Tazo. It is called transparent emancipation. Whatever you say. Emptiness is form. Then in Zenki, refers to in Heart Sutra, is form is form. Form is form. Emptiness is emptiness. Katagiri is Katagiri. But this idea doesn't mean egoistic. Katagiri is, Katagiri is, Katagiri is standing up here with all sentient beings. This is our practice. If you try to attain enlightenment in order to deepen your personality, that's a big mistake.

[21:43]

If you want to deepen your personality, you should deepen your personality and all sentient beings. Otherwise, you cannot deepen your personality. Your personality is very small. No. Even though you try to deepen your personality, you already see the bottom of your personality. It's not so deep, so you can see it. When I get in the house, if you take one step inside of the house, already the back door is here. Hello, goodbye. That is the individual personality. It is called ego-centric, ego. Ego is not so deep. Ego cannot enable you to see deeply. Ego cannot enable you to deepen your personality.

[22:50]

So you should practice with all sentient beings. This is Buddhist practice. Okay, do you have a question? I was guessing the word time. Someone was talking about space, and he uses the word time. I came to this. Like the shore and the boat. The shore all becomes the boat's time. Does he mean by time something like a dynamic space? He might mean the word time. The idea of time? Well, when Dogen uses the word time, you should understand something else. Even though Dogen doesn't say here time, if you say time, there is something else.

[23:54]

It's called space. You cannot understand time without space. Because you are a person, I mentioned before, a person which is present of being located in the intersection of time and space. So, if Dogen then says time, you should understand space. If Dogen then says life, you should understand death. Life and death. Time and space. The good and the bad. Dogen says we're on the boat, whether or not we understand still. What is understanding? How does that make a difference?

[24:55]

What should we understand? Understanding is to see something through your sensory world. Sensory world. To understand. It's okay. But understanding, true meaning of understanding in the sensory world is not something separated from your body and mind, including all sentient beings. Do you understand? And then, your understanding is not something wrong. Okay. Primarily speaking, understanding is to see something according to the sensory world.

[26:00]

For instance, this is cup. This is understanding. But that understanding is not so deep. Not so deep. Understanding here. But here, this sensory world, this head, is not something separated from my body or life. Life. Including the human world. In other words, this understanding must be a part of human life. This understanding must come from your life. Not only that this understanding comes from here. Because this head is part of your life. So it must be deeper.

[27:04]

So understanding must penetrate your skin, muscles, bones, and marrow. At that time, this understanding is ongoing in harmony, in peace, with your life. But if you understand, oh this is cup, that's all, that is a little trouble. Because it's sort of a piece of paper, very thin. Not deep. So if you understand something, you should deepen it. You should deepen it. Through the practice. This is a Buddhistic understanding. So understanding is understanding. But understanding is not understanding. Then next, you understand understanding is really understanding. Buddhist understanding. And then, next, the working of understanding. Working of the understanding is really with you.

[28:11]

So understand this is cup. At that time, your understanding is really working with all sentient beings in dynamism. So Dogenzin says, mountains are not mountains. Mountains are not mountains. Then, mountains are mountains, cup is cup. But cup is cup, must be alive with your life. So cup, your understanding must be working with you in your daily life. Working of the understanding. So if you read the Dogenzinji works, Dogenzinji uses very often, you should study, practice carefully, constantly, something like that. Very often he uses that expression.

[29:15]

You should study, practice carefully, again and again. If you understand this cup as a cup, this is very important. You should study and practice carefully, again, until your understanding penetrates the skin, muscle, bone, and marrow. So at that time, your personality is very humble, without holding air, without too much pride. I understand cup, I agree, you cannot say that. If you understand cup, yes, I understand cup, but my understanding is not good enough. So, very careful to see your understanding and to deal with cup.

[30:16]

When you deal with the cup, as a Buddha, you can deal with cup as a Buddha. Very daily, your attitude is, your manners are very humble. Like azalea, not azalea, wisteria. Wisteria blooms beautiful flower, and then naturally, they bounce. They bounce. They don't, they don't blooms up here, like this. They hang down. Mm-hm.

[31:24]

Mm-hm. Is that? No. Everything is time. Yes, that's right. No, no, everything is the boy's time, completely. I appreciate it. In my seminar, well, I have used the text of Shobo Genzo,

[32:57]

so this seminar is a little different feeling from another seminar, okay? But Shobo Genzo is not the, it's not something what you can, how can I say? You can explain, okay? Explain, intellectually. Shobo Genzo must be something which person speaks through his body and mind. So, if you are first grade, you understand this Shobo Genzo, okay? Yes, you are. And then if you become second grade, you understand Shobo Genzo again.

[34:04]

But it's very different from your, the understanding of first grade child, okay? If you become third grade child, you understand more. Every time when you read and study Shobo Genzo, your body and mind speaks something, okay? It's very deep, Shobo Genzo is very deep, deep thought. Not thought, no. So, well, I don't think my explanation is complete, okay? So maybe I am a first grade child. So Zen master always says, until 50 years old, you are green horn. You are green horn.

[35:06]

If you become 50 years old, well, you will begin to understand just a little bit. When you become 60, well, 60 years old, you understand a little more. When you become 17, maybe that's the beginning, beginning of understanding. So, I am now 47. Still I am green horn. So, I need more study. This Zen, the teacher of this Zenki is third time. But every time, I understand differently. Deep, deeply. So, well, if you study the Zenki and Shoji and Shobo Genzo,

[36:17]

comparing the Chinese letter and the English word, that's very interesting study too. In the seminar, that is okay. But it's not real understanding of Shobo Genzo. Okay? So, Shobo Genzo must come from your body and mind. No matter how long you study psychology and philosophy, you don't understand Zenki, Shobo Genzo, Zenki and life and death. So, you practice and gradually you understand. Okay?

[37:01]

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