Yueshan said, being time, stands on the highest mountain, lies on the floor of the deepest ocean, Being time is the monk's staff. It's the whisk. It's the round pillar. It's the stone lantern, the stone Buddha in the garden. It's Taro and Jiro. Taro and Jiro, that's like Tom, Dick and Harry. What do you say in German? Eric and Gerald. Hinz und Kunz. It's Hinz und Kunz. And it's earth and it's sky.

[01:02]

Oh, he also said that. He said that. And after mountain and ocean he said, it's the Buddhas and demons. These guys were far out. Just imagine, what a statement. This is how Dogen starts his fascicle, Uji. Uji is being time. And Yaoshan, Yue Shan, Yaoshan is the Japanese. No, Yaku-san is the Japanese.

[02:03]

So we chant these guys in the morning. Sekito Kisen Daiyosho. Yaku-san Igen Daiyosho. That's that guy. Ungan Donjo Daiyosho. Tozan Ryokai Daiyosho. So those are our ancestors. Sekito, Shido. Sekito is the Japanese, Shido is the Chinese. Shido is the author of the Sandokai, which we chant some mornings. And his disciple was Yue Shan. And Yoishan made the statement about being time. Yoishan was, I think, 748. 748. 52 to 848, I think.

[03:24]

To 848, I think. Those years. Yeah. And at one point, Shido sent him to Matsu. And Matsu is probably all in all the most famous of all Zen masters. So anyway, he sent Yue Shan to see Matsu. And Yue Shan said, I've studied... many of the sutras. But I do not yet know their spirit.

[04:27]

Why did Bodhidharma come from the West? And Matsu said, sometimes we raise our eyebrows and sometimes we don't. Sometimes we blink our eyes and sometimes we don't. So Yue Shan said, Yue Shan had a realization experience at that time. And he said, when I was with Shido, I just didn't understand. I was like a mosquito biting an iron cow. This is a famous statement. Also, das ist ein ziemlich berühmtes Statement.

[05:37]

When you're a head monk or a shuso, you'll have to say, when you begin the ceremony, I am just like a mosquito biting an iron cow. But still, give me your questions. Ha, ha. You know, we still can do these things. Actually, you know, if you actually look at the calendar, it's only seven, this year is 788. You'd think it's 1997, but no, 788. It's a little hard to translate all that. Yeah. And, but, you know, after that, sometime after that, Yue Shan went back to Shido and received transmission from...

[06:52]

This is some kind of exceptional friendship, these relationships. It's wonderful that we're doing this together here. And that these moments of practicing with you of our practicing together is making me say things I've never said before. Your practice is making me helping me discover some things about Being time. Now, I started out this... Sashin speaking about making time your own time.

[08:11]

And I gave you the other night Sukhiyoshi's statement that On each inhale and each exhale, there are many kinds of time. And I'd like to try to make what Sukershi meant clearer. Dogen in Uji says, time is existence, existence is time. He says, each radiant moment is time. Do you get that? Each radiant moment. These moments, you know, are I don't know.

[09:20]

I don't want you to force yourself into thinking, oh, shit, I'm in these dark moments. I should be in these radiant moments. Where are these radiant moments these guys are talking about? I heard you say it. But I didn't say it in German. Also wo sind diese strahlenden Momente, über die immer gesprochen wird? And Dogen says, the total penetration of being time can only be realized in your own existence. So what is all this about?

[10:30]

If you take a baby's hand, when you take a hand and this baby is named, Perhaps we can say, or perhaps you would feel, that your time expands into the baby's time. No, what I'm trying to do is again find ways to get away from time as a generalization. If contemporary science can do it, why can't we? If Einstein's special relativity, special theory of relativity... can state that it's space-time that's fundamental, not space as some isolated thing. So again, emphasizing Buddhism, always emphasizing our experience, tries to express something quite similar as a being time.

[11:53]

But maybe I think we have to have a different translation. Being time is too abstract. So we can say maybe mind-body, body-mind or something like that. But body-mind is not enough. So we have to say body-mind phenomena. Or body-mind matter. So what Dogen means and what this teaching means is body-mind matter. When I'm playing around with these things in my notes, I write MBM or MVP. So, in our experienced, in our experienced, in our experienced lived world,

[13:07]

It's body, mind, matter. Dogen says, when I go out to meet someone, and I meet some person, he speaks about different aspects of a person that he meets. Er spricht über unterschiedliche Aspekte einer Person, die er trifft. But I'm meeting somebody of the same essence as myself. Ich treffe jemanden, der von derselben Essenz wie ich selbst bin. Now, until several generations after Newton, it was still thought that rain, when it rained like it's been doing, Rain was discovering its natural place. Now we think of rain as being drawn down by gravity. Well, that's okay. It's measurable in those terms.

[14:14]

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