Good morning. Good morning. Yesterday afternoon, I introduced some short part of Awakening of Space to introduce the very basic idea of what is the Kai in the Moon, or Ocean, Sea, Sun, Earth, in the context of Chinese philosophy. So I'd like to shortly, briefly review it. And I think that Kain Dhamma and Dogen Renji's Kain Dhamma is still at least a little bit better. So I'd like to review a little about what I talked yesterday. All of us, no matter how derivate we are, we have so-called Buddha nature, or Tathagatagarbha.

[01:15]

And another name of that Buddha nature is shujoshi, or mind of living beings, or isshi, one mind, or Buddha nature. This mind has a few different names, the same mind. That is, what is it called? Shin-sho. Mind-nature. Or shin-taimu. Usually this time means body, but in this case it's the essence, mind essence. Or shin gen. Water head or source of shin, or mind as a water source, or water head, or origin of the river.

[02:33]

Those are the several names of this one mind. And friend, this mind is hidden within our delusion. It is called hongaku. Hongaku or original enlightenment. No matter how deluded we are, our hunger is still there. And yet we don't see it, we don't find it, we are so deluded. So first of all we have to see, discover that this one mind or original enlightenment or Buddha nature is in here. And we try to return that source.

[03:39]

And that is our practice. And that process of return and revealing original enlightenment is called shikaku. And in the translation I used yesterday, this is translated as a process of actualizing enactment. So this is a process. So this is basically what our practice means. First we need to find this one mind is within us. Then we need to become there by eliminating the illusory thought, our thinking. hide this original enlightenment, one mind, so we become free from our thought coming and going.

[04:52]

That is a cause of the samsara. Those discriminating thinking was caused by the wind of ignorance. So means the condition of the surface of the ocean is peaceful without any waves caused by . That is based on that teaching. And yesterday someone asked the question about the sudden enlightenment and gradual enlightenment or gradual practice. It also came from this framework. When we put on this original enlightenment.

[05:57]

All beings have original enlightenment. If we put emphasis on this original enlightenment, then we are originally already enlightened. Without this process, enlightenment is already there. We need to find it, see it. And another gradual enlightenment or gradual practice is from here to there. According to the teachings, there are 52 stages. And it takes 3,000 great karpas. That means almost forever. But still we can go. So going through that process is a process of actualization of enlightenment. But that is the idea of gradual practice or gradual enlightenment.

[07:04]

But in the case of Zen, the difference between this theory and Zen teaching is this can be done within this lifetime. It doesn't take forever. That means one of the very famous Zen sayings is Ichou Jikinibu Yoranchi Chou Ichi means one. Cho is transcend or jump over. And Jiki is direction. New is enter.

[08:08]

Nyorai is tatarata, and chi is like a ground or the lamp. So this means with one jump, directly enter the lamp of tatarata. That means without going through this many process or stages, within one jump, you can't return to original enlightenment. That is what sudden enlightenment means. And the other scholars put the emphasis on step-by-step practice. Each moment, we need to polish the mirror. So that sudden enlightenment and gradual enlightenment came also from or based on this theory.

[09:14]

And the famous Zen saying, or almost like a catchphrase of Zen school, Zen teaching is, zikishi, nishin, kensho, jōtsu, kyōge, That's Zen. If you study any books on Zen, you may find these famous sayings. The dictionaries directly point to human mind or heart. And Kensho is seeing the nature of becoming Buddha.

[10:20]

And outside of teaching, there is a separate transmission. And without standing on, or depending on, or relying on, words and methods. This is the very, very known Zen things. And in this case, this nation directly does point out human or people's mind. This mind means this mind, directly point out this mind. And this sho refers to this sho, shi sho. So kensho, or seeing the mind nature, we discover this one mind that is covered with dust, that is our discriminating mind.

[11:26]

came from this theory. And next two are saying from point of Zen, saying they are Zen practices different from teaching. That means these are the theory based on written text or recorded teaching of Buddha, like a sutras. But in Zen, outside of that teaching, that written text, or Buddha's words, that sin is directly transmitted. So in Zen, we transmit Buddha's heart or mind, or sin, without relying on any words and letters. So these first two shows their practice and teaching is based on this same theory, and yet in Zen.

[12:42]

We don't rely on this kind of theory. Then teaching is not a theory that, you know, from the, like a chart or a map, from the starting point to the goal. And certain things happens in each stages. But then teaching, that kind of things is not matter. We directly experience this one mind. find it, and without relying on any words and letters. And the story of dharma transmission from Buddha to Mahakasyapa, when he picked up a stalk of flower and Mahakasyapa smiled, that is a symbol of dharma transmission without using words. So Zen teaching is very basically based on this theory.

[13:46]

But to me, Dogen Zenji's samadhi is different from this theory. I mean, in this theory, the love mind or original enlightenment is hidden. Like an analogy is like a diamond. is covered with rock and dust. So first, we have to listen to one very well-known analogy of Buddha nature. So diamond is here, but we cannot see the beauty of diamond until we eliminate these rocks. First of all, we have to discover this diamond there, within this dark rock. Then we take this out and polish the diamond. Then it reveals the beauty of nature.

[14:50]

That is one famous analogy of this practice. But Dogenzen's very well-known saying or important point of his teaching and practice is, nothing is hidden. Nothing is hidden. So for him, Buddha nature is not something hidden, as he recorded in Tenzo Kyokun about his conversation with Tenzo from Aiba Monastery. Within that conversation with Tenzo, Tenzo said, within the entire world, nothing is hidden. And after that, Dogen Zenji introduced one poem or verse by Shredo, and that said, you know, within all the waves, the moonlight is deflected, and each and every wave are like a dream.

[16:02]

very bright and beautiful. So for him, this enlightenment, one true reality, is not something hidden. It's always revealed. And so for him, as he discussed, kai-in-zan-mai, you know, wave is important. She said, practice does not stop the waves. Waves are very important. In order to deflect the moonlight, wave is necessary. Wave and the drop of water, as he said in the Gensokon, in each and every drop of water, the groundless moonlight is deflected. And, you know, the tiny

[17:06]

The water that is in the environment, it's existing only a few seconds. The boundless moonlight is reflected, and the tiny drop of water becomes like a moon, bright like a moon. So that is different to me. Nothing is hidden. And another thing is, as I said, our shizu practice is not, or our shizu samadhi is not our training to cease the wind of ignorance and stop the waves. you know, in the very end of Genjo Koan, he introduced one Koan story about the master said, no, man cast to the master man that wind nature is ever present and always there.

[18:26]

And this wind is not wind of ignorance. So this is the difference. These legs are not caused by the wind of ignorance, but he called this the wind of Buddha's family. And that wind of Buddha's family allowed the water and the river into, what, cheese? Was it? For the English, cream, cream. And the ground into gold. So the Dogenzen is kind of my way to still knowing. But that wind is not wind of ignorance, but wind of Buddha's family.

[19:30]

Actually, that wind is Buddha nature. To me, that is the difference between this own understanding of Buddha nature and practice, based on that family. For him, nothing is given. And our practice is not training to see waves. We cannot practice without the waves. So waves is very important. And that is one, two. Second analogy is the ocean and wind. And the third analogy of this practice is called . He also mentioned this in .

[20:33]

Or kyaku. Jin. Bongno. Bongno is usually translated as delusion. And kyaku is like a crystal. And jin is dust. So this means the religion is like a vista. This is like a hotel or inn. And Buddha nature or one mind is like the host or owner of the inn. But bono or delusion is things coming and going. So it's not, can I say, intrinsic, inherent. It's accidental. So we can stop the business.

[21:58]

Then no visitor come. So only the host, that is one mind, can stay there. But Dogen Zenyi gave it like this expression, kakushin, delusion as a guest or visitors. That expression appeared in Kain Dambas. For example, when he did this work negatively in Dendoa, like when he said, mind is permanent and A body is impermanent. It's like a mind. This one mind is permanent. A body and the thinking caused by our body and mind. So this one mind is not a thinking mind.

[23:01]

This mind doesn't think. A thinking mind is permanent. combined with body. So thinking mind is impermanent. They are a distance. But this one mind is the host of the hotel. And then the body, because body is important. Sooner or later, body is destroyed. Then this one mind goes to another body. that kind of idea of regard. And in one of the questions in Vendôa, Dôgen discussed that is not Buddhism. And this expression was used in that discussion. Anyway, so to me, Dôgen Zenji's teaching and practice

[24:05]

is at least a little bit different from the common Zen teaching and practice based on this fairly old . Some people think so, but other people . So there are many variations depending upon people at schools. But this is a very root of that kind of theories. And almost all schools in Chinese Zen and other Buddhist schools are influenced by this theory. Chinese Buddhism meets Japanese Buddhism also. So if Dogen Zenji didn't like this theory, he's a very unique person. Anyway, that is my introduction.

[25:11]

I think now we are ready to start to read his writing. At this time, I use the translation down the category as a part of Soko School, Shibuchō Translation Project. Because I don't think I can translate at this time. And yet, we have some I don't agree with Carl Buford. I'll discuss about that. So let me read the first work. Do you all have the translation?

[26:14]

Treasury for the Eye of the True Dharma, Book 13, Ocean, Sea, Samadhi. To me, the Buddhas and ancestors is always the ocean still Samadhi. As they swim in this Samadhi, they have a time to teach, a time to verify, a time to practice. Their virtue of walking on the ocean goes to its bottom. They walk on the ocean, as walking the floor of the deepest ocean. To seek to pause the current of birth and death, to return the thoughts, is not what are you thinking. While previous penetrating the barriers and breaking down the sections,

[27:21]

the faces of the Buddhas and ancestors, they are rivers returning to the sops of the Ocean Sea Samadhi. I hope you understand this. In the first sentence, Dogen Zen said, Buddhas and ancestors are Kali Yuga, Ocean Sea Samadhi. So Buddhas and ancestors themselves are Samadhi. Or we can say that Samadhi kind of is itself Buddhas and ancestors. This is a kind of a strange logic to say a person is a Samadhi. In the case of dog, we have to say so. Fish and birds swimming in the ocean and flying in the sky.

[28:36]

ocean or sky is like a samadhi, and fish is swimming in that samadhi. Dogen Zen said that fish and the ocean has no separation. Fish is the life, and ocean is the life. So, and when fish leave the ocean, fish will die. So, for the fish, ocean is life. And for us, ocean, fish is life. So, you know, the fish life, fish's life is this entire ocean. So the Buddha's ancestors, not only Buddha's ancestors in the past, but when we practice Zazen, Dogen Zen called this Zazen at Jiju Zanmai or here, Kaiin Zanmai.

[30:03]

That is us. And in Dendowa, Jiju Zanmai, Dogen Zen said, when we sit, even for a short period of time, entire dharma world become enlightenment. And all beings within that dharma world also reveal intimate enlightenment. So in the case of Dogen Zen's teaching and practice, the self and all other beings are one, always together. In the case of the Tathāgata-garbha teaching, we have to find something hidden inside of me, and we find it, and we eliminate our deluded thinking. So our practice can be done within me, to find something precious within me, and to take something dusty within me.

[31:09]

Then that is the end of practice. And then we are enlightened. But the delusion and enlightenment in Dogen Zenji's teaching are different. In the beginning of the Genjoku and Dogen Zenji, when we convey ourselves to all beings, all myriad things, and carry out practice, is delusion. This is his definition of what delusion is. All beings, all mere things come toward the self and carry out practice through the self is realization. That is his definition of what is delusion, what is realization. So realization or undelusion is only within the relations with self and all beings. It's not a matter of something hidden inside of me. So no matter how hard we work inside of ourselves, it has nothing to do with Dogen Zenji's delusion and realization.

[32:21]

In his teaching, the delusion and realization is only within relationship with others, not something inside of myself. So our practice is not a treasure hunting of something hidden. in ourselves. Our mind is so much dusty and full of, you know, garbage. But when we take all garbage out, then we can find something precious. If we think of Zen practice or meditation practice to find that, you know, treasure hidden in the garbage, then that is not dog and dog. In relationship to all being, and all being means everything? Is there anything that's not all being? Yeah, everything. In the world, really everything. That is what Banpo means, Jiko and Banpo.

[33:28]

Self and many other things. So not only people, or not only living beings, but all beings. and all things include something abstract, like the dharma, or delusion, or enlightenment, please. Would you please repeat the definition, Dogen's definition of delusion, and realization? Okay, this is my translation of Dogen's Genjo Koan. What he says is, conveying ourselves or conveying the self toward all myriad realms or myriad things, all things, and throughout practice enlightenment. In this case, practice enlightenment is one word that is shusho, Show is practice.

[34:38]

And this show is enlightenment or verification. So carry out practice, verification or enlightenment is delusion. And all the media dramas or things come toward the self and carry out practice, verification, or enlightenment is realization. So, the religion and enlightenment is how the self connects with others. If we take ourselves to our own beings and try to fix it, try to see and understand and live, you know, this is the way all things should be.

[35:54]

So I control and fix it. That is what we carry or convey ourselves toward all beings and fix it, putting them in a border. So this self is active. But in Dogen Zenji's definition of realization, all the beings come toward us. So the subject of this practice is not me, but all beings come toward me and allow me to practice. So it's not a matter of I do something, but I can practice because of the support of all beings. So this is the difference of attitude. toward the self and all the other things.

[36:57]

To me, this is very different from some hidden treasure inside of ourselves. Please. If in practice you're going to experience samadhi, in this first sentence, it's not just samadhi, it's the ocean seals samadhi. Yes. And so that colors it in some way. In this case, this ocean seal, this ocean means this entire universe is the ocean, in the case of dogma. It's not the surface of our mind. And in the next sentence he said, not only the surface. We need to also, not need, but we are also walking on the bottom of the ocean. So it's like the fish and the ocean. Right. How does the sea affect it?

[38:00]

Sea refer to... The ocean. still is like a reflection. This reflection shows this is not a fixed entity. This is like images. That means impermanent, and ego is still no fixed entity. other independent beings. But because of the things within this entire universe or entire ocean, things appear this way or that way. That is what seeing means. So within the ocean, depending upon the situation or condition, the relationship between self and others are constantly changing. So there's no fixed entity as a self or as others.

[39:07]

Sometimes, you know, now I am a speaker, so my responsibility is to speak, to talk something about Dogen, this kind of strange thing. But when I sit in the zendo, you know, I'm free from talking. Or when I'm in the airplane, I'm just passengers. So in each situation, this person is different. I'm a Buddhist priest, so when in certain situation, I have to behave as a Buddhist priest. But when I go shopping, I'm not a populist priest, but I'm a customer. So this person, you know, changes. And we have to behave in different ways. When I'm in a tent, I just cook.

[40:11]

But when I'm a teacher or speaker, I just speak. Depending upon the condition, self, and our relationship between me and I think people, I have to behave in different ways. And my responsibility different. So this person is not fixed. That is like a direct reflection of the motion. Please. But if your responsibility changes and the practice is continuous now, what is that? In whatever situation or condition, my attitude needs to be the same. Whether you're a speaker or a customer. Yeah, when I do shopping or when I do teaching, my relation with me and people who are listening to my talk and people who are at the shop and

[41:20]

my attitude toward the food ingredient or fire or water, that is Samadhi. Does it make sense? Yes, thank you. So, the very first sentence of this Kainyama, he said, Buddha's ancestors are Samadhi. You get no separation. And second is, as they sing in this samadhi, so we are singing within this samadhi, they have a time to teach, a time to verify, and time to practise. Time to practise is shū, and time to verify is shō, and time to teach is kyō.

[42:23]

to teach, to practice, to verify. Another word, this is teaching is not proper for what I'm doing can be called teaching. I try to express my understanding to share with other people. I'm sure in practice And shou is verification. Sometimes this is called enlightenment. This kyou shu, shu or gyou, shu gyou is like this. And kyou can be, another word for kyou is sets. That means expanding, using words. So in our practice, this teaching or expanding or expressing Dharma through using words and letters is important.

[43:43]

Togen's engineers think, you know, how to use words to express Dharma is very important. And he said, unless we can express using words about what we experience, what we practice, that experience or that practice or that activity is not real. unless until we can express using our own words, own expressions. That is what Dō-topu means. Dōgen-renji wrote a chapter of Shōbō-gen no entitled Dō-topu. This is Dao or Tao or way, but in this case this Dō we just say. And toku is attain or gain or being able to.

[44:47]

So unless we do dōtoku, express what we experience, that experience is not really experienced. So experience and expression of experience needs to be together. So for him, not only teaching from like a teacher and student, but expressing and sharing using words and letters is very important. And practice, of course, is important, the actual thing. This verification, verification is a kind of strange word to use here. But in this case, show and show is like a cause and result. Practice is cause, and show is result of practice. Actually, this is an abbreviation

[45:53]

longer expression. That is mong, shi, shu, shou. This Chinese character shou itself means evidence or proof. that verified psychic. And this one is hearing. And she is thinking. And she is practice. And she is now a result of the practice. This is a process of our studying and practice. First thing we do is hearing someone's teaching.

[46:56]

We hear or read and study someone's teaching. In this case, Buddha's teaching. And we think of it, try to understand the intellectual, if it's right or not, or if it works to me or not. And then we... After thinking if it looks right and workable to me, then we put that teaching into practice. And after we practice, from our experiences, we really know that teaching was really true and workable. That is what this evidence or a show of verification means.

[47:57]

So our practice show is the result of our practice. That is the meaning of show and show. So show is cause and show is result. And Fendōgeru Denji says practice and verification are one. That means Within this practice, verification is already there. That means we don't need to wait until we finish practice and find that it is true. But our practice is itself verification. Our experience is itself verification of Buddha's truth. We don't need to think anymore. We don't need to believe anymore because we experience and we know this is right, this is true, this is that.

[49:02]

That is teaching, practicing, and verifying. So this entire process of studying, practicing, teaching, and verifying in our life, or in the process of our practice. Or said, these three are not three different things. But I have a copy of that discourse, but I don't have time. Dharma discourse, but this is Dharma work. If you want to look up that Dharma work, that is in Volume 9. Dharma work 11. Dogen Zen said, show teaching and practice and verification are really one thing.

[50:14]

And practice is a practice of teaching and verification. And teaching is teaching of practice and verification. And verification is verification of teaching and practice. So those three should be always one. In Dogen's teaching, it's not a stage. It's like this process. in each and every activity. When I'm teaching, now I'm talking. This talking is talking about my, what I practice, what I do, how we live, how I live. And that is my understanding of that reality or truth, what Buddha and Dogen's teaching. So within my talking, my practice, is included. And what the Buddha told and what Dogen told is there if, only if what I'm talking is right or correct.

[51:26]

It may be mistake, so we have to careful. Don't believe me. You have to check by yourself. Please. It seems like you're going along in the same line that we were just talking about, with the practice, the teaching, the verification all being the same thing. It seems like Included in that would be that there's, seems like, you know, they talk about, you know, stones, walls, and trees, and everything, all easily expressing their true nature perfectly. So basically everything is seeing samadhi. So then, It seems like that's another way of saying that there's really no delusion that seems like each person is perfectly expressing all the experiences and things.

[52:31]

I think in promoting our delusions. Our delusion is expressing something real. Yes, it's all something we experienced in the past and we, in a way, behave in a way that we don't do. So it seems like a lot of, not only everything else, but people as well, are perfectly expressing themselves. That's a great point. That is part of it. Within our practice. She said, did you have my... And then he says something strange. They are gradually walking on the ocean. On the ocean means above the water surface. go to its bottom.

[53:41]

The one thing you know the common understanding of kind on my information is the bottom. It's only the matter of the waves on the surface of the ocean. But Dogen Zenji point out bottom of the ocean. That means On the surface, there is always waves. But waves is only, you know, I don't know how exactly, how deep, but only 10 feet or so. Below the waves, water is always calm. So on the bottom of the ocean, No wave. That means our practice is not only a matter of the waves on the ocean and stop the waves.

[54:51]

But it's okay. There are waves on the shore. But we are settled down on the bottom of the ocean. To me, this is what Dogen Zenji expressed in Fukanda Zenji. He explained how to sit, about the posture and breathing, and about our mind. He just thought one core, that is, think of not thinking. How do you think of not thinking beyond thinking? And this is a kind of expression of what this means, actually, in our Dazen. You know, on the surface of our mind, or the ocean, there is waves.

[55:54]

You know, the friend Uchiyama Roshi, my teacher, explained about the practice in the book, Opening the Hand of Sword. He used this kind of diagram. And this is no... thought, more thinking, and no perception. We really just see. But when we start to sit, next moment, some thought aligns. And he said, whenever we are aware, we are intact with thinking, Then we return to this line. Next moment we might sleep, become sleepy, and start to sleep, and whenever we find we are sleeping, we wake up.

[57:04]

And our, actually our, the way is, all the, all the, The question of this wake-up, and Utsamaro said, our plan, the goal, the purpose of our plan is to eliminate all those waves. These are the waves. But stay on this line. But important point is to return to this line. So within our design, there are waves. Our practice is not to eliminate all these waves and stay in here. If our practice is to become no thought, then it's like a rock. Put a rock next to me, the rock is more enlightened than me.

[58:09]

Perfectly enlightened, but no thought. But because we have a brain, and the function of our brain is producing thought, and our practice not stop our function of our brain. So, you know, that would surface our mind. there is still waves. And sometimes the wave is really huge. And it's happening so quickly. When I was young, I could think water things. And also I could sleep a lot. But when I'm aging, My brain doesn't work so quickly. So it's like a slow.

[59:11]

And the distance is not so big. So to me, it doesn't practice after I became 60 more peaceful. It doesn't mean I'm getting enlightened. It means I'm aging. I'm using energy to create illusions. So through this energy and the ability to make something not real is very important, precious ability for human beings. You know, it's, of course, creates sun-sun, but it's also create the vision. What a direction for the future. Or the ability to write poems or stories or novels is all the function of that ability to see something.

[60:23]

It's not in front of me, but still there. So we don't need to you know, this is this waves caused by wind and in the theory in the awakening of faith this really is ignorance. But as I said in Genjo Kō, Bōgen Zen said this is the wind of Buddha nature. And Even though our surface of our mind is still moving like we made it, we are all also sitting on the bottom of the ocean. And there's no such movement in the bottom of the ocean. So this is thinking and this is not thinking.

[61:26]

And altogether, some things happening in this practice is beyond thinking. This is a universal movement of the network of interdependent origination. To me, this means ocean-serious samadhi, or kāyīn samadhi in Tōgen-denji's teaching. So the bottom of the ocean is not thinking? The bottom of the ocean is not non-thinking? Thinking is serial. And when I said your thinking, that means for serial. And I translated hysteria or beyond thinking. Both fool and he means not.

[62:35]

And some translation, this is not and this is no, or opposite. But that makes so much sense to me. not-thinking or non-thinking to be the same. So I translate this as beyond-thinking. Beyond-thinking means it's not a matter of thinking or not-thinking. These two words, who and he, both showed negation. But I think usually, or often, this bull negates the love in action, and he negates the love. So this means Fushiryo means love of action of thinking. So thinking and not thinking are opposite to each other.

[63:42]

But Fushiryo means it's not a matter of thinking or not thinking. At least my understanding, he's Shiryu. So then, he's Shiryu on the surface of the ocean and the bottom of the ocean. Where is he Shiryu? Both? Yeah. Both Shiryu and Shiryu are thinking and not thinking are the expression of beyond thinking. or both are happening as a movement of interconnectedness. It's not my thinking, and it's not my not thinking. This is happening, or expression of larger life beyond my thinking or not thinking.

[64:45]

I want to ask about their virtue of walking on the ocean goes to its bottom. So to translate that into this, it would be saying the truth of thinking is not thinking. The virtue of thinking is not thinking. Our actual thinking is not thinking. I think that's fine. I think that is, yeah, that is correct. Please. If we continue with this metaphor of the surface and the deep of the sea, you know we remember something very statistical. This case. When you are in a boat and there is a storm. Pardon me? When you are in a boat and there is a storm. As the waves go in one direction, the waves walk in one direction.

[65:50]

But the bottom of the sea moves in the other direction. So this is what we call deep sea. Because the deep sea means that the water goes in the other direction. And it says sinking, not sinking, because when the waves come, because we have wind, and the wind has been moving in many months in the boat, we know that wind goes in one direction. But what it is felt in the jets, both, is deep water. And deep water means moving in the other direction. So it means that in this case, positive and negative, or sinking, not sinking, works because you may move from the ship. This is the counterbalance between the water that you see when you are in the surface and the water you feel in the boat when there has been a storm or a storm movement. So it's combining thinking and not thinking the way this is pretty exciting and you are in a boat.

[66:57]

It's all within the bottom. That's interesting. Anyway, so in the case of dog-infested ocean, the ocean is still moving. It's very dynamic. It's not a matter we have to stop the wind of ignorance and cease the movement of waves. It's not, how can I say, motionless, static condition of our mind. Within our dozen, everything is still moving. You know, our stomach is digesting what we ate, and our heart is beating and sending all the blood, the entire body. Everything is working within this body. There's no, not possible, only our brain is stopped working.

[67:58]

And the function of our brain is produce thinking. said this is the secretion from our brain. So brain keep producing illusions, or delusions, or thinking. But what Dogen's data discussing this writing is, when we really see the nature of both thinking, coming and going, arising and perishing, We don't need to grasp all that kind of thinking, coming and going, and take action. Actually, in a very light, we do have some idea or thinking, I feel I have to do that. But in our Zen, we make determination not to do anything based on the thinking, coming and going. then that is what opening the hand of thought means.

[69:01]

We can't grasp. So thought is coming and going. That is to explain this strange idea. I use an example of driving a car. When we are sitting, our brain is still working. When we drive a car, and put the gear into neutral, then the motor engine is still moving. But because the gear is in the neutral, the car doesn't move. That means we don't take any action, even though all different kind of thoughts are coming and going. So that means we don't create any karma based on those karmic consciousness. So within our zazen, we are really Liberated from our karma. At least when we are sitting and letting go. But of course, when we stand up from the Zen and get out of Zen, we have to think.

[70:07]

And we have to put the fear into somewhere and walk and make decision. To do so, we need thinking. But even though the gear is in the neutral, still engine is moving. So our brain is producing all different thoughts. But when we sit facing the wall, there's no object in front of us, only the wall. And it means nothing. As you know, when we sit facing the wall, still we have objects. That is our thought. When we are sitting in this posture facing the wall, I think we can do three things. One is just sitting. The second is sitting. And the third is sleeping. Please. But what about awareness?

[71:13]

If I think of not thinking, that's it. I have to be aware of my not thinking. So that's awareness. My action is being aware. It's up to, depending upon the quality or nature of awareness. If we think aware of something as an object, then there's a separation between person sitting and looking at things happening that is even not thinking. If there is some object within our dazen and we interact, there's a separation within our mind, subject, object. And sometimes we fight against the thought, I hate this thought, or I love this thinking, or now I see I don't think anything. I have this. If there's such separation between observer and things happening and being observed, if there's such separation within your mind, you stop and return to just sitting.

[72:27]

That is our practice. So in the awareness, if you are aware of your thinking, that is fine. Just aware, being aware, that's okay. But if we think, because now I don't have any thinking, therefore this is a good zazen, that is already thinking. So within our zazen, we need to just think. There's no observer, no judgment. That is the important point. In that practice, there is no separation. So this is really one piece, a person sitting and things happening in one piece. So whenever we find we interact something happening in our mind, then we stop. But we cannot stop with our thinking. When I think I have to stop this, then I'm still thinking.

[73:28]

So this posture and breath is very important. Deep, seamless breath. Very important, this posture. Whenever we find we are doing something within our mind, we stop by returning to this posture for breathing. We cannot stop thinking by thinking. Does that make sense? The children's story has a big meaning. And the next sentence is, to seek to cause the current of birth and death to return the source is not what are you thinking.

[74:42]

It's kind of a strange sentence, but the first half is not so difficult. To seek to cause the current of birth and death to return the souls. This is, you know, current of birth and death in our thinking. Birth and death in Sansara, in this case. Because of our thinking, we transmigrate within ourselves. So we stop thinking and return to one mind or mind source. That is the practice in the love theory I introduced. Is that a type of returning to the source? Return maybe so. I just downloaded it, so I don't know what.

[75:44]

Probably we need to return to the source. In the next, the last sentence of this paragraph said, without returning to the source. So, this return to is the one expression That is going again. although a great master in Kegon, or for a young school, explained what is .

[76:46]

He named his contemplation or meditation practice as . That is part of the writing, part of the title of his writing, . Come, come is contemplation. This world is illusion or delusion or illusory thinking. And this is exhausted and returning to that source. So this returning source means returning to the one body. the very basic seeing that one source or origin or waterhead of the mind before all illusory thought arise. This is the common practice of kai in the mind.

[77:53]

Here, Nogen said, is not what you are thinking. What you are thinking is a translation of English. ,, ,, ,, Gyo means activity. So activity of mind. And this is a question. What is this mind activity? What is this activity of mind? And not before this. to return to this source is not this.

[79:05]

And this is a kind of a difficult sentence to interpret. There are two opposite ways of interpreting this sentence. One is this returning the force is positive and this is negative. That means The purpose of returning souls is something good thing, and we should do it. That should not be done as our mind activity, activity of our mind. That is one possible interpretation. So returning the source to be very natural action without our intention of, I need to return. That is one possible interpretation. And another is, this is a narrative.

[80:10]

No one will negate this. And this is a positive thing. That means this SOMO can means not negative, but this can, so-called is seen as in, that means such or thus. That means if we want to return to the source of mind, then that is not the activity of mind based on or according to thusness. And I think this second interpretation, I think I agree with this second interpretation. Can you say that one more time? Would you just give us a sense about the second interpretation? Is, you know, this trying to return to us. This is a negative thing.

[81:13]

So this sentence means this practice, is not the activity of mind, based on or according to dustness. I agree with this interpretation because Dogen Benji never used this word gen-gen, returning to source in a positive way. He always It is like this expression and this practice of returning to a source. I introduce one example. Let me finish this paragraph. Here is it. It's in Zazen Shin.

[82:14]

There's a show of Zazen Shin. Zazen Shin means acupuncture needle. So Zazen Shin is acupuncture needle of Zazen. And he picked up a few, you know, acupuncture needle of Zazen or Zazen Shin can mean two things. One is Zazen is acupuncture needle that heal our sickness. Another meaning is there's some certain sickness caused by certain way or practice of zazen. And we have to heal. And Dogen Zenji introduced Wanshi Shogaku's verse of zazen-shin. And then he introduced from his point of view, mistaking

[83:17]

way of Zazen. For example, in the very beginning of this chapter of Shogobenjo, Zazen Shin, he discussed this expression, think of not thinking. How do you think of not thinking beyond thinking? And after his discussion of this poem, he says, Nevertheless, these days, some careless stupid people say, this is a joke, practice the Zen and do not be concerned with anything else in your mind. This is a tranquil state of enlightenment. This view is beneath even the views of Hinayana scholars. It is inferior to the teachings of human and heavenly beings.

[84:20]

Those who hold this view cannot recall the student of the Dharma. So that means the meditation practice to eliminate our thinking. And later in the same chapter, he introduced ,, he said as follows. He said, before Wanshi, there are several Chinese Zen masters who wrote about the Zen. And said, let's see. Maybe I should read from here. Therefore, even since ancient times, few people know that the Zen is the Zen.

[85:30]

So not many people. On the various mountains of the Great Song China today, even among the abode of prestigious monasteries, few understand Zazen and few study Zazen. Although there are some who do, they are few. At many temples, of course, the practice of Zazen is scheduled. Not only the abbot, but also the monks consider zazen their basic practice. When teachers encourage their students, they also ask them to practice zazen. Even so, only a few abbots know zazen clearly, so he is critical against Chinese Zen masters. when he visited China.

[86:34]

For this reason, from ancient times to modern times, a few old masters have composed the Zen Mei, or maxim of the Zen. A few old masters have written the Zen Ji, or standards of the Zen. and a few old masters have written zazen-shin, or acupuncture needle of zazen. The zazen-mei are all no good. And the zazen-gi are not clear about actual practice. These were written by people who did not know zazen clearly. and who had not yet singularly transmitted the Zen. I refer to the Zen Shi in or Record of Transmission of Perineum, the Zen in for the collection of Zen literatures.

[87:51]

And he continues. It is pitiful. that those people spent their whole lifetime visiting and practicing at the monasteries of the Ten Directions, and yet they did not make single-minded effort in even one sitting. Sitting was not their self. Their effort did not meet with their self at all. They didn't really meet the true self. This is not because Zazen rejects their body and mind, but because they did not aspire to the genuine effort of Zazen, and they are quickly intoxicated by delusion. He says, their writings, the reason why Dogen then said they didn't really understand is their writings seem only discussed going back to the source or returning to the origin and mainly endeavoring to stop thinking and become absorbed into a creed.

[89:19]

So this is Bogen's opinion about returning source. Let me read this sentence again. Their writings seem only discuss going back to the source, that is, again and again. Actually, the expression he used is again and again Geng or hong. Geng also is that or go back. And hong is root. Returning to the root. And gengeng, hengpong, or hengpong, gengeng is very popular expression in Chinese Buddhism. And Dogen-sensei criticized what this, at least didn't like this expression, but this kind of practice.

[90:30]

Returning to the source, that means eliminate all discriminating thinking. And, you know, just be quiet. Eliminate thinking. Sometimes it is called enlightenment. So their writing seems only discussed going back to the source or returning to the origin, and vainly endeavoring to stop sibling and become absorbed in tranquility. So this is his evaluation of this kind of practice, or this word, gengen, returning to the source. So that's why I agree with the second interpretation of this sentence in Aizanman. It means to return to the source.

[91:32]

That means to call the current of birth and death to return to the source. And Why previous penetrating the barriers and breaking down the sections? Barriers and section is like categories or concept we in our mind. And penetrating the barrier and breaking down section, we become free from that kind of categorization. cause made in our mind. That means letting go of thought. Then we let go of our view. We are free from that kind of man-made barriers and sections. Maybe the faces of the Buddha's ancestors, that is our practice, letting go in our sense.

[92:42]

But this letting go is not eliminating the thought. Letting go and eliminating are very different. In order to let go, we need thoughts. If thought never occur, it cannot let go. So in order to let go, in order to be free from, we need thought. So... I don't like this translation of next. They are liberates returning to their souls. I think this translation completes the life of Dogen. The word Dogen uses is cho-sob. Kyoto is not a tourist one.

[93:48]

This is a political one. That means, you know, the ministers and retainers of certain emperor needs to visit the emperor. Not only the ministers and retainers or government officers, but When China was re-installing like a Tang Dynasty China, the representative from Japan or Korea or Tibet or Mongolia visited Chinese emperor to show their, how can I say, friendship and have no negative feeling against China. visiting the emperor is called Choshu. So this is like all the rivers go towards the ocean.

[94:55]

That means each and every practice we do in other than we let go. And when we work in a kitchen, we let go of our ego-centered things and try to concentrate, focus on what we are doing, just cutting or washing dishes. Those are being free from these barriers or sections. But all those practices are flowing, I think, flowing or flowing to the ocean. of this . For example, for Japanese people, Chinese emperor is not a source. That's not why the reason Japanese people visit Chinese emperor. But it's not return.

[95:58]

And for the waters in the various rivers, You know, going into the ocean is not because ocean is a source. So I don't like this translation as returning to the source. But all those practices we do, in the central or in the kitchen or anywhere else, is flow into this ocean series one. I think that is the meaning of this sentence. Any question? Comment?

[96:42]

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