2010.08.08-serial.00127

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This morning, I talked on the first paragraph, so I'll continue. Dogen, in this writing of Ocean Sails Man, Dogen Zenji mainly discussed on two quotes. One is the quotes from the Imperatility Sutra, not from is from a recorded saying of Mazu. He is a very important and great Zen master, one of the most important Zen masters in the history of Chinese Zen.

[01:15]

In our lineage, he is a contemporary of Sekito, or Shinto, who composed Sandokan. harmony of difference and unity. So, they lived about second half of 8th century and beginning of 9th century. And from their time, a so-called golden age of Zen started. And another quote Dogen Zenji discusses is from Sozan, about the dead body in the great ocean, Sozan.

[02:27]

Sozan was a disciple of Tozan, or Dongshan, Tozan. was a founder of a Sōtō school in China. His disciples saw them, and actually the name of the school, Sōtō, came from his disciples. And our lineage from Totan is not through Sotan, but through Ungo. Ungo doyo naru to shiwa. Anyway, Togen Zenji discussed about two quotes from a mazu. In this quote, Masu, or Maso, quotes from the Nibbara Precepts, and he added his own comment.

[03:51]

So, I would like to start the Nibbara Precepts, that the situation of this saying is uttered. And I say, which part is from Vimalakirti, and which is Master's comment. So the second paragraph, the Buddha said, even the Buddha said, this is the saying of Buddha. This is not really the saying of the Buddha. This is the saying of Vimalakirti, the papers. the dharmas that combine to form this body. When it arises, it is simply the dharmas arising.

[04:56]

When it ceases, it is simply the dharmas ceasing. When these dharmas arise, the bodhisattva I arise. When this dharma ceases, he does not state, I cease. In prior thought moment and subsequent thought moments, the moments do not relate to each other. In prior dharmas, each other. This is called the ocean sees Samadhi. This is a quote, but until when this dharma ceases, it does not state I cease.

[05:59]

Until here, is from the Vimalakirti Sutra. After that, from prior thought moment and subsequent thought moment, the moment do not relate to each other, is Maso's comment. So, I'd like to introduce in what kind of situation this saying by Vimalakirti As probably many of you already know, Demara Field is a sutra. It's a very interesting sutra. In this sutra, this person, Demara Field, was not a monk.

[07:05]

He was a lay person. He was a very rich person. Millionaire. that he had a very deep understanding of Dharma, especially emptiness. And one time, this person, Vimalakirti, became sick. So Buddha asked his disciples, ten great, important disciples to visit Vimalakirti to inquire how he was doing. And Buddha asked each of those ten disciples and all of them rejected because they had some very painful experience with that person. The Buddha asked Manjushri to visit Vimalakirti.

[08:17]

Vimalakirti, the sick person, Vimalakirti. These disciples, so-called shravaka, cannot communicate well with Vimalakirti. So the Buddha made to send Manjushri with the symbol of wisdom. So... Was Manjushri a embodied human being? In this story, yes. I'm not sure he was really existing. Anyway, so once Vimalakirti said, I don't want to, but somehow he couldn't say no, so he visited Vimalakirti. and not only Manjushri, but all of those disciples and other people who wanted to go with Manjushri.

[09:21]

Because if Manjushri visited Vimalakirti, they must have a big or important or interesting dialogues about Dharma. So Manjushri visited Vimalakirti with thousands of people. But with his magical power, because he was a millionaire, he lived in a mansion. With his magical power, he made a tiny room, about six feet square. And that six feet square is called Joe is a unit of legs, that is about six feet. And home is square. And so this is the size of the room of Rev.

[10:26]

Kiyotani. And he, you know, left only one bed, which he was lying down. And this was Hojo became the name of the abode than temples. So, at Sanshin-ji, people called me Hojo. That name came from this sutra. That means very small room. Anyway, so the room is empty beside one bed. And Manjushri and Gemara Kiriti started to talk. they began to discuss about sickness. So, this is a conversation about sickness of bodhisattva.

[11:26]

Human activity basically said, I am sick because all living beings are sick. So, all bodhisattvas are sick because all living beings are sick. then all living beings become healthy, all bodhisattva become also healthy. This is a part of that conversation. Manjushree asked Devanakirti, if you want to read this text, this is a translation by Robert Thurman. under page 45. Manjushree asked, Noble sir, how should a sick bodhisattva control his own mind?

[12:28]

Like this translation, control. I don't believe this translation from Tibet. and I don't believe it's irrelevant. For me, this is not a control but an insight into how the sick boy thought about, should see, observe, his own mind when he was sick. Then, the immorality, the pride. Manjushri, a sick bodhisattva, should control or contemplate or see his own mind with the following consideration. Sickness arises from total involvement in the process of misunderstanding

[13:34]

sickness that causes our life, may be suffering or sansara, that kind of sickness. This tenfu is caused by misunderstanding from beginningless time. It arises from That result from unreal mental constructions, that is, illusory thinking. And hence, ultimately, nothing is perceived, which can be said to be seen. So this human sickness came from illusion. And this illusion is about illusion of a self. So illusion or lack of wisdom of impermanence and no-self or anatma.

[14:49]

That is the point. And hence, ultimately, nothing is perceived which can be said to be seen. The body is the issue of the four main elements. Four main elements are chi, sen, and fu. water, fire, and wind.

[15:52]

Those are called the four great elements, or shikai. And these elements constitute all things. For example, in the human body, the hard, solid, And water, like blood, is called water element. And heat, body heat, is called fire element. And a movement is called wind element. So those four great elements makes So, the body is the issue of the four main elements, and in these elements there is no owner and no agent.

[17:03]

Those are four elements, and another way to analyze our body, our life, is that are all there. There's no such thing called the owner of five aggregates. Five aggregates basically mean body and mind. The first one, form, is material. That is our body. And other four, sensation, perception, formation, and consciousness, are mind. So basically body and mind.

[18:06]

So our life is simply a combination of body and mind. And there is no owner of this body and mind. So five skandhas are like a car that has a collection of many different parts. And in the case of the car, there is an owner who bought the car and who drives or operates the car. But in the case of this body, only body and mind are there. There is no one who owns this body and mind and who operates or drives this body and mind. This is merely an automobile. A car is called an automobile, but it doesn't really move by itself. A car is a gas, electricity, and a driver.

[19:11]

But these five aggregates, it's really an automobile. Without an owner or an operator, it moves, it's slow, and it's thin. It's a kind of strange thing, but it's really All are there, only the correctional part. But there is no owner, no agent, no operator. No one is driving this body and mind. This body and mind drive by itself. So no owner and no agent, that is the meaning of anatomy. Atman means something fixed. It's permanent. But the fact of the matter is that an Atman is no such Atman.

[20:18]

When we are born, we are such tiny living beings. And since then, our body is changing. First, twenty years or so, it's growing. and stop to grow and keep the same size and start to shrink and disappear. So body is always changing and our mind is always changing. So there is nothing fixed in our life. But still we think, you know, in my case, 62 years ago I was a baby. I have to say, I was a man. And I became a boy, or a teenager, or a young adult. Or I could say I became a Buddhist monk. You know, I have been going through all different stages of my life.

[21:26]

Throughout those processes of my life, I was a baby, I was a boy, I was a high school student, I was a young man. This I doesn't change. It's kind of strange. What is this I? So we assume there's something which doesn't change, and that which doesn't change goes through this these changes. Otherwise, our language doesn't make sense. If the baby who was born 62 years ago was completely different from what I am, then I cannot say I was a baby. But in this I which doesn't change, there's no such I. within this body and mind.

[22:32]

But somehow we think there's something which doesn't change. And that is what is called Atman. And according to Buddha, there's no such thing existing. But this is a concept created within our mind because we need this Atman which doesn't change. the others. When we use language, we need certain rules. So, that means the logic or concept. We have to use a certain concept and logic when we use language. So our language requests us to have certain fixed, unchanging thing called a concept.

[23:37]

That means I is a concept. And in my case, I am Shogaku. Shogaku is just a name of this process of changing. Information, when I was born, where I was born, what was my education, what were my experiences, all those things are information about these five scandals I've been experiencing. But those are already just as names or concepts. Actually, you know, five scandals is beyond such names. evaluation or information. So, that is what they are talking about, they discuss about sickness.

[24:42]

There is a sickness as a phenomenon, but there is no person who is sick. That is what, how do you articulate this? So, there is no self in this body. no self in this body and mind. And in these elements, no self in this body. And except for a literary insistence on self, means I think I am. This is me. So this is a That is a kind of illusion, mental thing. Ultimately, no I. I is what?

[25:49]

There's no I. A self, which can be said to be sick, can be apprehended. So there's no such person I should not adhere to any self, and I should rest in the knowledge of the root of illness. He should abandon the person who is sick, or bodhisattva who is sick should abandon the concept of himself as a person. himself as a personality and produce the conception of self, himself, as a thing.

[27:01]

This is kind of strange. So, Biharakirti said, Sikh Bodhisattva should abandon, give up the conception of himself or I and produce So we should forget about this I as a personality. But he said we should produce the conception of himself as a thing. I'm not sure if this translation is good or not. But a thing is a translational term. Dharma means actually an aggregate, a part or an element of this body and mind.

[28:08]

So that means we should become free from me or I, but we should see Our dharmas, five amrits, our five dharmas make up this body and mind. So we should see this as a, not as a person, me, but as a collection of dharmas, our five amrits. As a thing, thinking and This next part is what Mahāsūra calls. So, we forget this atman or I, and things are coming and going. That is how our body is existing.

[29:11]

This body is unaltered. This body is an aggregate, a collection of many different elements or parts. When it is born, only things are born. It means body. When this body was born, it is only three things or dharmas are born. It's not short. Actually, when I was born, the name Shohaku is not there. My name, before I became a Buddhist monk, was Masahiro. But that was still the name given from my parents, probably seven days after my birth. So the first seven days of my life, I have no name.

[30:13]

I didn't have any name. Just a collection of life skills. Actually, I'm not sure if my consciousness is working or not. Anyway, that's it. So only those elements were born. Not shohak. There's no such thing as shohak. So this body is an aggregate of many things. When it is born, only things, only dharmas, only the elements were born. Only things are born. When it ceases, then this body sooner or later ceases, that means it passes away. When it ceases, only things or darkness ceases.

[31:17]

These things have no awareness or feeling of each other. Those elements, as scanners, do not see each other. Awareness or feeling of each other. Somehow they get together. become me. But there's no such thing called me. When they are born, they do not think, I am born. When I was born, I didn't know I was born. There's no way to think I was born. And in all dharmas, in every business, they say, When they cease, they do not think I cease. So it's without saying I am born or I am arising and I am perishing.

[32:26]

It's simply arising and perishing. Being born and passing away. So it's just a collection of things and disperse the things. such things called me or I that is sick, or aging, or dying. That is what Dimalakirti is saying. And I'd like to continue one more short paragraph. Furthermore, this is what Mazu thought, and furthermore, Dimalakirti said, he should understand thoroughly the concept of himself as a thing, or dharma, or element, by cultivating the following consideration, just as in the case of the conception of self.

[33:29]

So the conception of thing is also a misunderstanding. That means if we think these dharmas are getting together and make discord, if we think these dharmas are really existing, that is another mistake, another misunderstanding. And this misunderstanding is also a grave sickness. I should free myself from this sickness This is how we should see our life when we are sick. Not only when we are sick, even when we are healthy. Young, healthy and strong, we are the same. Same with when we are sick, aging and dying. Everything is the same.

[34:31]

So what Gimara Kiriti is saying here is the same as As it is said in the Heart Sutra, Avalokiteshvara sees only five standards of love. So there is no other. And further, Avalokiteshvara sees It means five skandhas, those dharmas are not really existing. So, this is a very basic teaching of Mahayana, emptiness. Emptiness about the self, our ego, and emptiness of dharmas. In Japanese we call it akara-kun,

[35:34]

Who is emptiness? God is self. So first, it mentions the self is empty, emptiness of a person, I. And second, even the elements, like a part of the car, are also empty. And it is said from the early Buddhism, the lack of The ego is mentioned. In Mahayana Buddhism, it is said that even the elements are empty. So what Venerable Kiriti is talking about is the emptiness of both self and the elements of the ego. So, this is very familiar with us. We chant the Heart Sutra every morning, and that is said, only five standards are there, and the other five standards are empty.

[36:58]

That is how immorality is seen. And when we are sick, or aging, or dying, we should see this Emptiness of self and emptiness of dharma. That means nothing is really seen, nothing is really lived, nothing is really done. It's just a collection of things coming together and separated, dispersed. So there's no way to clean We can understand when we read Buddhist texts, but when we are really facing our own life and death, just seeing nothing, nothing is simple.

[38:06]

It's really difficult to see. And I think, again, because it's difficult, it is important to become familiar with and hear many times still we suffer. But if we really know and understand deeply, then I think it's easier to accept the situation or condition of change in our life. If we think, I'm here, I'm most important, and I should not be changed, I should be always young, healthy, strong, and whatever we wish, then it's very difficult to accept the change. We are aging, becoming sick, and dying.

[39:07]

But then, because we are always listening, that kind of teaching, discussing in this part of your thesis. And I go to Mahāzū. As I said, Mahāzū was a really great Zen master. Many of the important teachings of Zen such as or ordinary mind is the way.

[40:10]

All that kind of important Zen teaching can originate from mazu or aso. And here Dogen Zenji quote from his recorded Zen. This is part of quite a long Dharma discourse about the way. So I don't think I can read the entire discourse. So I'll cut that important part. In the beginning is a question and answer. between a monk and a mazu. A monk asked, what is the cultivation of the way?

[41:17]

Cultivation is practice. What is the practice of the way? The patriarch or mazu replied, the way does not belong to cultivation. That means it has nothing to do with practice. It does not belong to practice. If one speaks of any attainment through cultivation, whatever is accomplished in that way is still subject to replace. That means if we attain something or accomplish something, we lose it somehow. So something we can get is something we may lose in the future. And the way is not such a thing.

[42:19]

Something we can gain and sometimes it's gone. So way is not something we can achieve or attain through our practice. is still subject to release. That is the same as the shravakas. So according to the vassal, shravakas practice is to achieving certain condition of nirvana. But that kind of nirvana, if we can attain, then we may lose. And if one says that there is no need for cultivation, that is the same as the ordinary people. If we don't practice, we continue to be an ordinary, degraded person.

[43:23]

So both are wrong. So then he started to talk about what is the meaning. The monk also asked, what kind of understanding should one have in order to comprehend the way? What is the way, this way or that way? Then the mother replied, the safe nature A self-nature is originally complete. A self-nature is originally complete. If one only does not get hindered by either good or evil things, then that is a person who cultivates a way.

[44:30]

We can see this teaching is based on the theory of the Tathagatagarbha. This self-nature means one mind, different one mind. And either good or evil thing is our discrimination, caused by our discriminating thought or thinking. So when we stop thinking and making judgment and return to the self-nature that is already from the beginning complete. So this is the way. And grasping good and rejecting evil. Grasping something good and rejecting evil. contemplating shunyata and entering samadhi.

[45:38]

So to see shunyata or emptiness and entering samadhi for buddhists are good things. So we want to accomplish. All of these belong to activity. Activity is the author. Those are both meant to make something. So this is make-up thing, or as a karma. Man-made thing. So any man-made thing, something we can achieve or attain, is not here to wait. True way is beyond our reach, but we are, from the beginning we are there.

[46:42]

We can't create a way, but we are part of the way. And if one seeks outside, we seek that way outside of ourselves and gain, attain such a way by going somewhere or doing something. Then, if one thinks outside, one goes away from it. So we would have to attain it by going somewhere. Just put an end. Just put an end to all mental conceptions and thinking. in the three realms. So this is, stop thinking. Don't think. If there is not a single thought, if there is not a single thought, then one eliminates the root of birth and death, and obtains the unexcelled treasury of the Dharma King.

[48:05]

This is what Dogenzenji said in the end of the last paragraph. Stop the current of birth and death and return to the source. Actually, that is what Mahajan is teaching here. So, when we study Dogenzenji, we have to be very careful. Dogenzenji quotes the next part of Mahajan's saying. But what he must say in this paragraph is that Dogen does not agree. So I'm getting pretty confused about Tathagatagarbha understanding and Zen understanding. Because if Dogen is saying, if Masu is saying, if Dogen is referring to Masu when he says, to seek the cause of current, to seek to cause the occurrence of birth and death to return.

[49:10]

As I understood it from you, Dogen was criticizing that idea. And are you saying that that's Masa's idea that he's criticizing? No, this is Masa's teaching. So Dogen is criticizing Masa's teaching. Yes. And also what you've just been quoting, You were just saying that Mazu is reflecting Takeda Garba teaching. So then Dogen would be critical of that. Oh, okay. So Dogen was critical of Mazu's teaching. This aspect. Yes. That is my understanding. So even though Dogen respects Mazu, but he would say And yet he taught mass teaching. So when we study Dogen, we must be really careful.

[50:15]

That's why we have to go back to the original context of how it is said. Otherwise, we misunderstand Dogen's point. So even though Dogen taught mass teaching Mazu actually saying his fat domain is crystal. So Mazu was just the next generation from the fat side, right? Wasn't he like just fat for more generations? So it was in the air, all this tatagaki, right? Yes. Fat from Jinshu or Shinshu, beginning of the 8th century. And Mazu is the end of 8th century and the beginning of 9th century. So here they are continuing. A few generations after, nothing happening.

[51:21]

So to me this is really interesting. Dogen is not such a simple person. It's really complicated. So we have to be really careful. Anyway, after this, he said, the next paragraph, Margaret continued. Since limitless calculus, all-worldly voice thinking, such as flattery, dishonesty, self-esteem, and arrogance have formed one body. Our body is a result of all those bad karmas made from this false thinking. So, this is why the sutra says, and Mahārāja called the Vimalakīrti Sutra. This is why the sutra says, It is only through the grooving of many dharmas, grooving of many dharmas, that this body is formed.

[52:41]

When it arises, it is only dharmas arising. When it ceases, it is only dharmas ceasing. When the dharmas arise, they do not say, I arise. When they cease, they do not say, I cease. Until here, the quote from Temaraki Kisujo. Then, Marx made his comment. The previous thought, the following thought, and the present thought, each thought does not wait for the others. Each thought is calm and extinct. Only this path is different from the path Dogen taught in Karin Zanma. This is called ocean-seal samadhi.

[53:47]

So, after Vassava Uwama's quote in Rati Isitra about the emptiness of self, he made a comment. the previous thought. This thought is kind of interesting one. In this translation, this one, then, correct translation. But in Karl Wilhelm's translation of Kainzangai, this word is translated as thought moment.

[54:53]

Thought moment. This is a kind of strange English. But this Karl Wilhelm translation came from the double meaning of this Chinese word, name. And lower part means mind or heart. So, thought is something happening now, this present moment in our mind. And so, this word, zen, has two meanings. One is thinking, present thinking. the things happening in our mind at this present moment.

[55:55]

That is thinking. And another meaning is this present moment. So this can mean both time and thinking, or thoughts. This part? mind and heart work. Anyway, this is the question in Basel's study is very very important. Zen Nen Go Nen. Zen Nen Go Nen.

[57:03]

Nen Nen Fu So. Nen is when it's before or previous. And go is later or after. So before previous Nen and later Nen. And Nen means each Nen. So is not. So is so. Mutual. And tai is with. And this is so tai.

[58:06]

And another almost same word with different Chinese characters. So tai. This word sotai and sotai is used as a relative. Meaning, waiting each other means to, for example, good and bad, duality. If there is nothing good, there is nothing bad. Good and bad are always mutually waiting each other. That is what reality means. So, what Vaso is saying is, this name, whether this name is translated as a moment or thought, So previous thought and later thought, each of your thoughts are not relative.

[59:21]

That is what Gassho said. The previous thought, I talk about Dogen's liking later. This is a mother's thing. The previous thought, the following thought, and the present thought. In Masa's text, it says, choose men. It's kind of a strange thing. Choose men. That means something between Zen name and Lector name. All are not mutual, each other. That means each name is absolute as it is. It's cut off.

[60:28]

Each thought does not wait for the for others. So when this thought arises, it's only this thought. And when the next one arises, only this thought is there. And the third thought arises, only this is there. But when we think, we think this is continued. And this thought is caused by this thought. And this thought is we make a story in our mind. But what Buz said is actually each thought of each moment is just there. Only within our mind we make this sequence.

[61:38]

Yeah, that's what Dogen says, but I'll talk about that later. And, each thought is calm and extinct. Calm and extinct is a translation of documents. Jack is calm, quiet, silent, and mentally is extinct or ceased. And this word, Jackumet, is used as a longer translation of Nirvana. When this is continued, this is samsara. But when each moment is independent and capital model.

[62:48]

This is doesn't, how can I say? To me, it's kind of easy to discuss about this using Dogen's analogy about firewood and ash. Firewood is just firewood. Ash is just ash. The moment of firewood is only firewood, but before and after is cut off. So firewood is just firewood. But firewood has before and after as a part of this moment. But when we think, The history of fire. I think before this thing became fire, it was a living tree.

[63:50]

When the tree is cut and split and dried, it becomes fire. And when fire is burned, then it becomes ash. and history of fire, and is a continuation. And that is kind of a correct way of thinking. If we think fire will become Buddha, then that might be not a correct thinking. But fire will become us, then we think that is a correct thinking. As a thought, this is a thought. Right thought, but according to Dogen, that is still thinking. As actual, real reality. Only this moment is present.

[64:54]

As a present moment, this is only real moment. Or a past, one moment past is already gone. So there is no such thing. The moment in the future has not yet come. So the moment of firewood is only reality. And we see in this way as each moment is a perfect moment. Then each moment is a jack-of-all-trades. It's not the cause of something. But this is one way of viewing reality. And to see in this way, not only fire, but this is about life and death.

[65:57]

When we are alive, we are 100% alive. When we are dead, we are 100% dead. And life and death never meet each other. Like fire and ash never meet each other. Then there is no way to cling to this life. When I'm here, I'm 100% healed. And when I'm dying, dead, I'm 100% dead. But in our mind, we make a story. This living person disappear and die, must disappear. That kind of, our ability to make a story, a history, a continuation, If we are free, being like now, like here, we are alive, that's all.

[67:05]

We are dead, that's all. And according to Mazu, that is, he said, this is called ocean-seeing samadhi. So this is Vassal's teaching. So we have to, now we have to see, Dogen Zen is called the same, sayings or verses. Does Dogen say the same thing or not? That is the next thing we have to think. Yeah, each moment is a perfect independent moment. Yeah. Let me read another paragraph from the same Dharma discourse of Mahajan.

[68:12]

And this is Father Dogen quote in Shobogen's Hoshisho of Dharma Nature. So it seems Togenzen's theory pays attention on this kind of discourse of Mahāsūra. And we have to think if he agreed with Mahāsūra or not. So that is our core. And it's not easy to find the answer. Anyway, a little two-paragraph data, Mahāsūra, It is in contrast to ignorance, that one speaks of awakening. So ignorance and awakening, or enlightenment, are relating to each other.

[69:15]

So if there is no awakening, there is no ignorance. If there is no ignorance, there is no awakening. So it is in contrast to ignorance that one speaks of awakening. Since originally there is no ignorance, awakening also needs not to be established. Because ignorance is lack of something. It doesn't really exist. So awakening or enlightenment also does not mean From the very beginning, things are just as they are. But for us, this is a problem. I want to awake instead of dream. So that is human problem, not maternal problem. But Mazu says, all living beings have

[70:19]

in abiding in the samadhi of the dharma nature. This dharma nature is for sure. While in the samadhi of the dharma nature, they wear their clothes, eat their food, talk and respond to things that we do. And he said, we do these things, day-to-day things, within this samadhi of dharma nature. Making use of the six senses, all activity is the dharma nature. Whatever we do is a function of dharma nature. This is what Dogen Zenji quote in Shokugen no Hoshi. of not knowing how to return to the source.

[71:28]

Again, this return to the source is gen gen. I discussed this morning. And that is what Dogen didn't like. So what Marzu is saying is that Dogen was not happy. I still don't have a clear answer why he did such a thing. I'm still in the process of searching. So I just report this is what happened to him. Well, in modern journalism, we quote pieces of what people say to advance your own agenda. Without properly contextualizing it, isn't it possible that Dogen is doing that?

[72:31]

Possibly. I'm not sure. Anyway, I don't have a fixed answer yet. But this is what happened, what Dogen did. because I don't have much knowledge about Mahāsūra or the teachings in Mahāsūra's time. So I cannot really compare what Mahāsūra really wanted to say and what Dōgen wanted to say. There is some possibility that Dōgen did not correctly understand what Mahāsūra said. or he really understood what Mother said and he twisted. Amit tried to express his own insight or understanding of Dharma.

[73:31]

Doge is really interesting and amazing. He can twist so many things and create something very interesting and important and significant. And show us very kind of fresh and broader perspective of Dharma. But sometimes he is very negative. He is certain group of people. Anyway, Mazu continued, it is because of not knowing how to return to the source that they follow names and seek forms, from which confusing emotions and falsehood arise, thereby creating various kinds of karma.

[74:39]

So because we cannot return to the origin, that means one mind that is beyond our thinking. Therefore, we create a confusing image, a concept, and we crush it. And when within a single thought, when within a single thought, one reflects and illuminates within, then everything is a holy mind. Holy. It's not holy, but like Mother said, it's Seishin. Same is holy or sacred, sacred mind.

[75:46]

But different is the same one mind. Anyway, I think this is enough for now. This is what Maitreya said. And now, I had a question about confusing emotions. Confusing emotions. Is that a, is that klesha? Would that be the word? Is that it? Or what it, my question has to do with, you know, nowadays we talk about emotions. You know, our emotions and our feelings and so on. Is that what he was talking about? The same type of emotions? Let me check the original. A model, he used his main job.

[77:21]

Mei is... what is Mei? Mei is opposition of Go. Go is Satori. And Mei is opposition of Satori. What is opposition of Satori in English? Delusion? We are lost. For example, we try to go somewhere. We don't know exactly how we can get to that place we need to go. Especially when we have an intersection, we don't know which way I should go. The common meaning of this name, Mayori, is that we are lost.

[78:56]

Because we are not sure, sometimes we are not sure where we want to go. Or we know where we need to go, but we don't know how to get there. Our satori means we know where we are going and we know how we can get there. That is satori in this orientation. And jo is emotion or sentiment. For example, wu zhou, wu means having, having zhou is sentient beings.

[80:02]

So this main zhou is the sentiment or emotion in which we are lost or confused. We don't know what to do. We try to do something without clear understanding, and that action makes the problem or the situation worse. And we get into the big world, like an abyss. The maze, we don't know where we are, and we are confused. But the word must be used. So... So for example, if I thought, oh, this didn't happen, I didn't get what I wanted, and it was his fault, and I don't like him, and he's a bad person, that would be Meijo?

[81:12]

That might be a correct understanding of that person. get or achieve something. And I trust that person's advice or teaching. And because that purpose or goal is not achieved, we have some emotional things. And sometimes I want to fight against that person. That kind of thing is really my job. Does it make sense? Anyway, because we make the story in our mind, not only this moment, this moment, this moment, right now, right here, right now, right here. But we make a story, continual and continuation.

[82:16]

And always the hero or heroine of the story is me. That is the problem. And therefore we continue to be in a samsara. Sometimes we are happy, sometimes we are really terribly painful. And the condition is always changing. That's why we are transmigrating. thousands of people are consumed within our life and we are transmigrating. We cannot feel really a stable, peaceful foundation of our life if we see our life as a story. Anyway, that is what Mazu is saying.

[83:21]

So Mazu's teaching is based on the you know, common understanding of kaien zanma, teaching of kaien zanma in keigon, or variant teachings, and also zen teaching based on that teaching of Tathagatagarbha in awakening of peace. And Dogen-senshi quotes And yet he already said he is not happy about that teaching. So what is he going to say about this master's teaching? Actually, this is what I have been... I started to understand, this time, in the process of preparation for this Gensokyo.

[84:38]

Before that, I really didn't understand what Dogen is saying, what he is discussing. So, I have to go back from time to time. What is the ocean in Buddhism? What is said in the Mahayana Sutra, such as the Avatamsaka Sutra or the Pali Yama Sutra, and what the Chinese Buddhists think about the ocean, or oceans in Samadhi, and what is Zen teaching, and why do we discuss on this? But actually, really, this short writing of the poem, we have to study more. But this game has something to do with what I'm doing, what I want to do.

[86:03]

So it's not simply interesting, but to me this is really important, to understand what I'm doing when we practice following Togen's teaching. So this is something share this video.

[86:31]