what faqqai in German, ocean citizenry, is in the context of Mahayana Buddhism, and also the vassal, vassal saints, and the relationships between the human species, etc., and vassal saints. And we find, you know, slogan is, Even though he called from Basel VII, his slogan was, we cannot really agree with the basic teaching of Mahāsūra or Basel. That is why I talked to you yesterday afternoon. So now I return to Kāyū-dharma. The Buddha's saying is not from one scripture, and it's not a Buddha's saying.

[01:24]

This is the human activity's saying. The human activity was not a Buddha. He was not even a monk. But let me start to read from Paragraph 2 of Dogenzenji's note. The Buddha said, so he said, this is Buddha's saying. At first I thought this is Dogenzenji's careless mistake. Maybe he didn't have the text by hand, by him, so he maybe wrote with his memory and he carelessly wrote this without saying, but I don't think so now. I think this is intentional. That means he kind of, how can I say,

[02:26]

this setting out from the context of vassal's nature and show this setting as buddhadharma. So it's like a hatan page. So now we forget about vassal's setting. From here, the same as Buddha's saying, as Buddha's teaching, among the Buddhist community, if we say this is Buddha's saying, no good science. So, in this life, even Buddha has not recited that, it's said in this saying, because he appreciates

[03:34]

and interpret this thing as Buddha dharma, or Buddha's saying. So, please forget what I said yesterday. So, I start from here. The Buddha said, It is just the dharma that combines to form this body. When it arises, it is simply When it ceases, it is simply the dharmas cease. When these dharmas arise, the bodhisattva does not state, I arise. When these dharmas cease, he does not state, I cease. In prior thought moments and subsequent thought moments,

[04:37]

The moments do not relate to each other. In prior dharmas and subsequent dharmas, the dharmas do not oppose each other. This is called the ocean-seal theory. and I continue to the Dogen's comment. We should work at studying closely this saying of the Buddha. Attaining the way and entering verification do not necessarily depend on much hearing and many words.

[05:42]

Those with the broad learning of much hearing will go on to attain the Way through four phases. Those with the universal learning equal to the sons of the Ganges will eventually verify their entrance through Much more is this the case with the present worlds, which do not seek original enlightenment on the path ahead and do not pick up initial enlightenment within verification. It may be a virtue of the Buddhas and ancestors that they cause the occurrence of original and initial enlightenment.

[06:44]

But it is not the case that the enlightenment of initial enlightenment, inherent enlightenment, and so on, are taken as the Buddhas and emperors. In this paragraph he says, this saying of Buddha, then we can really understand the reality of all things. So we should really carefully study and deeply understand. So he used these things to express or explain his insight of what the kinder mind or ocean-seeing samadhi is.

[08:27]

So we have to really work on it. So, Dorenden says, we should work at studying, studying closely this saying of Buddha. So, we should appreciate this saying, or learn, at least, as Buddha's saying. Attaining the way and entering purification do not necessarily depend on much hearing and many words. And next sentence. Those with a broad learning of Machiharu will go on to attain the way through four phases. These with a universal learning equal to the sons of the goddess will eventually verify their entrance through Akata or a single phase. Then you read Zen literatures.

[09:36]

Before they became monks, they were... Instantaneously. But in the Diamond Sutra, it takes more than forever to become Buddha. So, this person, Tog-san, carried his commentary on the Diamond Sutra and traveled to the south to have a union with so-called Zen people. But somehow, on the road, he met an old woman who was selling rice cake.

[10:52]

And because he was hungry, so he asked the old woman to get some rice cake. But the old woman seems like a Zen practitioner. It says, the past mind is ungraspable, the present mind is ungraspable, the future mind is ungraspable. But with which mind do you refresh? And in this case, this means refreshing the mind in Chinese. The old woman said, the mind of past presents the future. With which mind do you distinguish? Then he couldn't answer.

[11:57]

So he gave up arguing against the teaching. And he burned all the books he carried And he said, I think that was he, the person who said, painting the rice cake does not fill our stomach. So all those, he took some variation with one of the examples who studied a lot, and yet he didn't really see or In this case, he was questioned by this unlearnt old woman. Then he started to see the reality beyond thinking, beyond something written in the scriptures.

[13:04]

So there are many people who studied a lot. And yet, when they enter the way, Gary enters the way, Gary is the truth, the hope. They don't need such a big amount of money. This short saying of Buddha, if we really translate what is said in this saying, we can really attain awakening or we can be liberated from our suffering or our way of life based on our

[14:06]

based on our idea and meaning, and how I can satisfy ourselves. So, here Dogen said, this is a really important and meaningful thing, so we have to carefully and seriously study what this means as a theory. Kishidawa Ryunoshi. including sitting in the zen door and day-to-day activities.

[15:25]

If we can really practice based on, according to this setting, then we can achieve the way. It takes a long time, a lot of work. That means things are moment by moment. Right now, right here. So when we eat, just eat. When we sit, just sit. When I talk, just talk. So there's no such thing. This is an embodiment of what is said in this quote. And we should respect what is said, not do it.

[16:28]

Give up this saying. As far as we remember the words, we are not there. Our body becomes the same. and our activity becomes the expression of this teaching. Then, these words manifest itself through our body and mind, through our day-to-day activities. That is how we should practice Kali Nama. That was what Kishidawa Iyanoshi said. But to me, I'm kind of an intellectual person. This is the first kind of. For me, before to start to practice, I need to understand what is me.

[17:30]

What is my kind of soul. I've been studying and talking and studying and talking and learning to practice for many years. Anyway, then next, Dogenzenji again said something about his criticism against the theory of Tathagatagarbha in the awakening phase introduced in the first day. He said, Much more is this a case with the present worlds which do not see original enlightenment. on the path ahead and do not pick up initial enlightenment within verification. It may be a virtue of the Buddhas and ancestors that they cause the occurrence of original and initial enlightenment, but it is not the case that the enlightenment of initial enlightenment, inherent enlightenment, and so on

[18:46]

are taken as the Buddha's ancestors. This in Kali's translation, Original Enlightenment, is a translation of Hongraku. And, uh, what is the next one? Initial. These are the words, Chinese words, used in the awakening of faith. And in that English translation of Abedin Moses, I introduce this is translated as original enlightenment and this is translated as a process of actualization of enlightenment.

[19:53]

That means no matter how erudite we are, all of us have our original enlightenment inherent. And yet, in our case, This original enlightenment is hidden, covered with dark. That is deluded thinking. So we need to discover this original enlightenment. This is like a diamond covered with a rock. within us. It seems we are full of junk. There are a lot of things in our mind, like garbage.

[20:56]

But within this garbage, there is an original enlightenment that is the same as Buddha's enlightenment. So first we have to discover this diamond. Then we try to take all this garbage out and polish this diamond. Then the beauty of diamond will be revealed. That is the process of actualization of enlightenment. That is what Shikaku means. So this is return to this original weaponry. The source is already there, and yet we are not there, because we don't see.

[22:03]

So we have to return to the origin. That is a very basic theory of and what Dogen Benji is talking here is this practice of kai in zanmai in Dogen's teaching is not returning to the origin that is what he meant when he says much more in this the case with the present words which do not seek original enlightenment on the path ahead. So even though we have original enlightenment in it, we lost it. So we start to practice gradually and finally reach this original enlightenment and we realize the beauty of enlightenment.

[23:14]

This is the theory of awakening of faith in the Tathagatagarbha theory in general. But Dr. Pat Doreen said, his practice is not this. So we don't expect any original enlightenment to be gained in that way, at the goal of our practice. And do not pick up initial enlightenment. Initial is shin. Shin literally means initial or beginning. That means the more we practice, we little by little awaken to the virtue of Buddha's awakening or original enlightenment. So it's gradual. Depending upon how much we practice, or how deep we practice, we attain so much certain degree of enlightenment.

[24:30]

That is called initial enlightenment, or shikaku. So we take, you know, little by little, then finally we attain the whole. And Dogen said, His practice is not at all based on this theory or this model of practice and realization or attainment, attaining enlightenment. This means, the fact he is talking about as a Kāyīng-dharma or Ocean-Seed Samadhi, not based on this kind of theory. But when we read this, this is not a theory. But his writing is not a theory like a chart, or how we can practice, what is the goal, what is the starting point.

[25:41]

and how long does it take to reach there, and how many stages we need to go through. That is a kind of Buddhist theory. But for Dogen Zenji, in this writing, Kainzama is not that kind of theory. But he is writing his... what can I say? It's not a theory. Theory is like a travel guide. But what he's writing here is a report of where he is, what he experienced, what he's doing. So it's not a matter of this kind of chap or travel guide. What he's expressing, where he is, and what he's seen, what he experienced. So what he is writing is the reality or actuality of his life at that moment.

[26:50]

So when we read this and practice following his teaching, we may see exactly what he explains. But there's no guarantee. We have to make sure by ourselves with our own work, but to do so, you know, at least this is one person's report of what he experienced. So this is one example or model. So, in a sense, I think you're saying that, Dogen is saying that the Tathagatagarbha, the awakening of faith, is dualistic.

[28:01]

It's dualistic because there's now and then, instead of just now. But in the awakening of faith, So tell me, in the awakening it says, the process of the actualization of enlightenment is none other than identity with original enlightenment. So shikaku is hongaku. So that's very non-dualistic, isn't it? Is that non-dualistic enough? Yes, that is the thing from original enlightenment. From here there are many stages and it takes a lot of time to reach original enlightenment.

[29:04]

But from here, This process in itself is a manifestation of our karma. So there are two sides. That is the basis or origin of sudden enlightenment and gradual enlightenment in Zen. If we put emphasis on this side, and this is just manifestation of original awakening. Then this is sudden enlightenment. But if we see from here, there is a process. We are buried. We are not Buddha. We are not enlightened. So we have to go through the process. So in awakening phase, there are two signs.

[30:05]

And at the time of Dogen Zenji in Japan, in Tenra, there is a kind of a movement of too much emphasis on original enlightenment. So everything is enlightened. Even this delicate person is already enlightened. Although, it's interesting the way you say that, because if you say it that way, if you say it, the person is an manifestation of it, then that would be true. But if you say it the way you just said it, then it wouldn't be true. So it depends on how you say it. Yes, and how we practice. You know, that kind of teaching, kind of too much emphasis on distance of original enlightenment, then we cannot see the necessity of that study.

[31:13]

If everything is already enlightened, why do we have to study? In English, that gives a very different message. So, in one way, the person would still have to practice, live that way. But in the other way, you would say, oh no, everybody's already awake, and so I could just get somebody else. Yeah, that was a thing that Dogen heard from that group of people. And he had a good thing. He was a teenager. He had a question. If everything was already enlightened, to arouse bodhicitta and study dharma and practice so hard. So that was something to do with Dogen's own process of searching Dogen.

[32:15]

So nowadays in Japan, are they re-teaching it in a different way so that we don't fall into that thing? That is what Dogen tries to do. When he wrote many writings that show Dogen's It's a story that's reliant on there being a person going through that process that is somehow an unchanging person. That's the sort of unchanging entity that is going through that process.

[33:16]

There are many contradictions in this. There are many different kinds of stories. about how we can become Buddha and what kind of practice is most effective. from Zen point of view, that is a fiction. And to me, this is kind of humorous and funny. You know, they make like a chart from a starting point to the goal. The goal is Buddhahood. And there are 52 stages. And it is said in Mahayana, this is Mahayana Buddhism, and it is said

[34:21]

Only Nagarjuna, as a real, active, living human being, only Nagarjuna reached to 47th. That means people who made this chart never been there. Right? It's a very interesting story. So this sad story is made by the people who have never been there. So we don't need to be so serious. But Fat Dogen, not only Dogen, in this point Dogen and Zen teachings, including Mazu or other Zen masters are the same. Our practice is not this kind of chart or theory, but actual life-giving practice, actual experience, how we live, how we experience, how to do things with actual things, with things and people, and how we experience.

[35:39]

We see Buddha's awakening within our actual life. On that point, Mazu and Dogen are the same. So this is kind of a story of her being. Yeah, in Dogen Zenji's teaching, Enlightenment and delusion, delusion and realization are based only within relationship with self and the real darkness that it has against danger called. So that's the difference. We don't return to the origin within ourselves. But delusion and enlightenment appear within the relation depending on how we interact with things we are working with, and the world, or the universe.

[36:51]

Depending on our attitude towards all the other things, this entire universe becomes enlightened, or becomes a triple world. That means it could be hell, or it could be the burial of a hungry ghost, or it could be a word of anger, like a passionless or a fighting spirit. Okay. Then he started kind of a strange thing. The next paragraph is Exactly the same quotes. I'm not sure if Dogen repeated the same quotes or not. Probably not. Maybe this is someone copied, you know, this writer.

[37:55]

Shobo Gendo has been hand-copied. So probably someone who made copies made a mistake and copied the same quote twice. Next paragraph, so I go... The one... It starts, The moment of the ocean seals the man. From that paragraph. So from here, Dogen writes his own comment. The moment of the ocean-sail Samahine, or Kaiin Zamahine, is the moment of just the dharmas, the same of just the dharmas.

[38:59]

This time is called combined to form this body. The single combined mark that has combined to form the dharma, is this body. This does not mean that this body is taken as a single combined mark. The dharmas combine to form it. It says, in short, that this body is the activity expressed by the phrase, combine to form this body. This is Dogen's comment on the first part of this quote. This quote is in Chinese.

[40:04]

Chinese is much simpler and easier than English translation. So let me write in Chinese. TAN NI SHU HO KI JI YUI HO KI METSU JI YUI HO Same method. Ah, shi, ah, ho, hi, ji, fu gen, ga, hi, and shi,

[41:14]

qíng hóu méi zǐ jǐ hóu yán la méi zǐ The first line is only with shu is many dàrbās Go means get together, merge. So get together.

[42:17]

Jo is become. Become or make. Shishin is this way. So hongi with many dharmas. get together and become, or make, form this body. In the Vimalakirti Sutra, Vimalakirti and Manjushri are talking about six bodhisattvas. So this system of bodhisattvas' body, So this is our body. Our body is formed only with many dharmas.

[43:20]

In this case, this dharma in our body is five dharmas. Form, sensation, perception, formation and consciousness. So this dharma is five dharmas. with many elements or five stones. That is what this first sentence means. And he says, the moment of this ocean, this is about ocean self samadhi or kind samadhi. The moment of the ocean self samadhi is the moment just with many dharmas just the dharmas this translation is only say just the dharmas original is just with many dharmas the saying of just the dharmas so the saying of just the dharmas means

[44:39]

The time of Ocean City Samadhi is only a movement or expression, dōtoku, saying, or dōtoku, expression, of all media dharmas. All media dharmas coming together and That is Kainzan. So he is talking about interdependent origination. All media families somehow get together as a cause and condition, a collection of cause and conditions and forms our bodies, not only human bodies, but this blackboard, our tables, and floors, and pillars, statues, all are just a collection of various targets.

[45:56]

This reality of interdependent origination is itself a high number. And each and every beings, including ourselves, are the waves, each and every waves within this ocean. So in this case, this ocean means this network of interdependent origination. The movement within that ocean is Samadhi, itself Samadhi. and we are part of it. At this time, this time of kind zanman is called combined to form this body, forming this body.

[46:58]

So all dharmas are moving. And somehow, my body is formed, and your body is formed, and table is formed, and blackboard is formed. That is Kailin Dharma. So any kind of ordinary things, things really happen. within and without our body or our life is itself kāyīngan. And therefore, the single combined mark, single combined mark is the word, And we put one.

[48:07]

In Japanese, ichi, go, sou. So our body is one single combined form of a collection of many dharmas. In my case, this is my body, and somehow function now to talk about Dogen's teaching. That is one single combined mark. All values are put together and combined and form this shohaku's body and mind. This particular body and mind. That is my body. This is the body of a black bird. And each one, your body is the same.

[49:09]

That also means our body is empty. Only the collection of parts are our body. And there are no such things. I call this shohaku, collection of five scanners, shohaku. But there's no such shohaku beside this collection of five scanners. Shohaku is just a name or a label of these five scanners. And now I'm talking about what I'm thinking. So this what I'm talking is my thought. from my teachers, or from many Buddhist teachers, or from my experience, or from my practice.

[50:16]

So there's no shohaku, thought, samadhi. They're together. And because here I can speak, but there's no such thing called Are you saying, or is Dogen saying that when all of these dharmas arise, and there's this body and this couch and your body, that it isn't like the dharmas arise and I just have this body. The couch and you and the people in this room and me and the world have to all arise at once? Arise, stay for a while, change, and disappear. So it isn't really separate, your arising and my arising.

[51:20]

You are part of me. Yeah, that's what he's saying? Yeah. He will say a little later about time. Okay. Yeah, time is really important for him. It's not simply... How can I say? Movement. But he said, you know, this is the time. Time is really important. This moment. So he's talking about this moment. This moment of arising. Now he's talking about arising. And next sentence is kind of strange. This does not mean that This body is taken as a single combined mark. The dharmas combine to form it. In a previous sentence it said, the single combined mark that has combined to form the dharma is this body.

[52:32]

But he said, this body is not this one. Kind of contradictory. I like this. I mean, this means, this is my understanding, so you don't need to believe me, but this means, as a result of this movement of many dharmas, this body is formed as one combined form. But when we think in opposite direction, that is a problem, at least for Dogi. That means, if first we think this body, Shohan's body, then we find the elements that form this body. That means, in the beginning, I have this one combined form as something fixed,

[53:41]

Then try to find how this fixed form is combined or formed. So here we put emphasis on these various dharmas, many dharmas, not one form. But we often put too much emphasis on this one form. means my body, and next we think how this body is formed. That is it. Do you see the difference? For example, when I explain about the network of interdependent origination, I often draw a diagram like this. Within this network of interdependent organization, this is like an endless net.

[54:49]

We are, each and every one of us, existing within the network for relationship with others. So each one of us is like a node of this net. And I'm telling here, no substance called a node. Only a thread. So node is simply how all different strains are getting together. This is how I draw a network of interdependent oscillations as a net. So this is a circle in one single form, but I When I talk about a network of interdependent organizations like this, when I finish talking, I erase this circle.

[55:56]

This circle is a concept. There is no such thing. Circle means boundary. So in order to show there is nothing beyond this, I have to write the circle. But actually there is no such boundary in real network of interdependent relationships. It's really boundless. So if we think there is a network, then we start with a connection. often change the way we think. And what Dogen is saying here in these two sentences, that is true, everything is connected, but if we think we draw this circle, then it's not right.

[57:01]

We already missed the point. Please. So in terms of infinity, time and this moment, how does he talk about the meaning These are ideas, concepts of time and space. How does he talk about time and space? Like, is time the benefit of time and space? Time and space. I mean, what is, you know, what Branch just said, maybe? Well, this is a space. This is a space where everything is connected with everything, at this moment. within a space. And Alphard Nogen said in Shōbōgenzo Uji, Rin and Tai, he said this is also Nogen-denkuro, this is a mountain. This mountain walks within time, this entire space and the entire world of interdependent origination.

[58:06]

as space and time. But this is also, this line is a flow of time. And in order to cover, include both space and time, I have to make another line. This is also We don't think, so there is no such thing. Only boundless space and boundless time. And in order to make it, how can I say, easy to talk, we make certain boundaries. Even the word Italian, Here we are.

[59:17]

So these two sentences are contradicting. But for Dogen, this is important. But this reality Dogen is talking about is not a concept. It's actually happening. But when we try to understand, it becomes a concept. And we try to explain a concept, then we, how can I say, we create another very, very, another distorted copy of the reality. Yes. But my understanding and thinking about what is happening is already fiction.

[60:26]

I think that is happening. Then how does one talk about such things? He's talking about me. I'm talking about fiction. It seems that these are contrasts, right? anything. And I hear other people talk about it, and I think, well, that's a construct, too. And we're reading these, so, I mean... When we see the concept as concept, or lineage as lineage, or delusion as delusion, illusion as illusion, those things But unless we know that, we are deceived by those illusions, delusions, concepts, thinking, and we think that is reality, that is upside down way of doing things.

[61:43]

So if I keep saying this, turn it off, then thinking is useful, and a concept is really useful. Without using concept, we cannot even discuss about this. So concept, illusion, delusion is part of our life. But we think our delusion, our thinking is more real than reality. That is a problem. That's why we have to let go of that concept, thinking, or distorted copy of the reality. and sit down on the ground of a real reality. That is what we do. Then we can freely use, you know, concept, words, language, logic, anything. If we are not deceived by them. That's why he wrote so many writings.

[62:45]

And in order to show this writing is self, is not reality, That's why his writing is so difficult. So much contradiction and paradoxes. Do you think that he's writing experientially? When I read it, I try to let go of what he just said and just read this, so they don't necessarily follow. He's so difficult because you can't make a story out of it. being experiential, so I try to do that too when I read it, just forget I'm the last thing. Yeah, he, I don't think he is trying to make a kind of a system of teaching, or theory, logically. But he's just expressing what he's experiencing, he's seeing.

[63:47]

So it's not like a, how can I say, There are awakening of faith. It's very logical. And there's no contradiction. It's a kind of a building of concept. Concept is like a block to build a house. And usually we build a brick of concept and make a system of thinking. I think what Dogen or Nagarjuna is doing is deconstruct a kind of building. But I think there is an example that illustrates this case. This is just an example. If we pay attention to cancer research, for instance, cancer research, We pay attention to the fact that a single combined mark that has combined to form the dharma is what we have now.

[65:01]

Whoever has had cancer knows that. However, during the last five years, all the dharma, the genotype and the phenotype combines again. This does not mean that this body is thinking as a single combined mark, because it is changing the gut must combine to form it every 5 years except the brain which says in short that this body is combined to form this body because every 5 years the phenotypes and the genotypes combine and when you have cancer you are always in the mystery it has survived or not the recombination of genotypes this is a common ongoing story single combined form is changed. It's only this moment. This is a typical phenomenon in cancer research, in medial research. Dermas. Dermis. The phenotypes. That's interesting.

[66:02]

Science. The science confirmed by the doctor himself. Very good. This is the issue in many things that we are going to do now. Great. Well, here we are towards It says in short that this body is activity expressed by the phrase combined to form this body. Combined to form this body is this sentence. So what he's saying is this body is movement. It's not fixed form. The form is also changing. So this dynamic movement of all different pragmas coming and going, get together and start, is self-kindling.

[67:09]

And we are, this moment, one of the waves. When it arises, it is simply the dharma arises. This dharma's arising never leaves behind arising. Therefore, arising is not awareness, not cognition. This is called, he does not state, I arise. In not stating that I arise, it does not mean that someone else sees, hears, senses, and knows these values, arising or discriminates them in thinking. When there is a further encounter beyond this, one loses the advantage of the

[68:17]

So the first sentence is, when it's alive, when it's alive, it is he, she. He is arising, and she is time. So time of arising. Only dharma arise. So there's no sin. And now he is talking about this kinzi, the time of arising. When it arises, it is simply the dharma arises. The dharma, therefore arising is not awareness or not cognition. Awareness or cognition is Both chi means chi, kaku, and chi, ten.

[69:37]

Kaku here translates as awareness. But as a common Japanese word, chikaku means sense. Sense. We sense the pain or something. We feel, we sense something is arising. And we can be to see or view and know something is arising. So by through sense organs, our senses know. And through view, view is another sense organs. And what Dogen Zenji is saying here is, there is no such thing.

[70:40]

That means there is no observer. Then those targets arise, just arise, without any observer. No one says, now this is arising. No one does. the flower is blooming. Now, in human society, in human community, we say so now, that flower is blooming. So we are observer. And we make observation and judgment. But in this reality of Kali in Zambia, there is no observer. We are part of that moment of dharma. So there's no way to say, now, you know, dharma doesn't say, I'm arising.

[71:46]

But just arise. Just action. No reservation or no speaking. The baby doesn't say, now I'm arising, now I'm born. Is there another word for... I always think of arising as sort of standing up or showing up. Is there another word for arising that means... Arising, appearing, being born. Moment to moment? Appearing. I'm not sure the English word manifest. Manifest sound like something manifest as something. Image? Okay, so therefore, arising is not awareness, not coercion.

[73:07]

That is, this is called, he does not stay. Not staying, I arise. So, all dharma and dharmfen, dharmas are arising. They don't say, I arise. Simply arise. So there's no observation, no separation between the movement and the observer of that movement. There's no third person, second person to see that is happening. But in our human world, We are kind of an observer, and when we talk about what happened in the past, we talk as if we saw that things happening.

[74:16]

But at that very moment, we simply have So this is called he does not say, or any dharma doesn't say, I am arising. And in not stating that I arise, not stating I arise, it does not mean that someone else sees, hears, senses, and knows these dharmas arising. So there's no observer within the kaien zanwan. It's simply happening. And actually, you know, only in human world, we observe each other, and think each other, and judge each other, and argue each other.

[75:26]

That is also part of this arising. And yet, when we observe, we don't think, I am observing, but just observing. But for this observation and judgment or discussion, it's important we are not thinking. It's really just happening. Even thinking is just happening as a thinking. And often we are thinking about something, we don't think, I am thinking. But thought is arising, and slowly we are arising and perishing. So this is not only a diagnosis for this body, but this is same as other four aggregate that is happening within our mind. And that is the main thing we have to deal with when we are sitting in the temple.

[76:34]

That is thinking, feeling, emotion, daydreaming, all those things, you know, that's happening in our mind. That is also happening without saying, now I'm happy. That means, if sadness comes out of non-mind, just sadness. Sadness doesn't say, I am sad. But the person who is observing the sadness thinks, I am sad. But sadness doesn't say, I am sad. There is no observer. It really just happens. No separation between something happening and a person seeing, watching, observing that happening. If there's such a person, then that person, that observer, is also part of things happening.

[77:40]

So, do you say that observer exists, but we give it too much importance? It's just happening with everything else, but we identify too much with too much, or we think the observer is seeing, the observer is saying, the observer is judging, is more real than real game. Or the observer or the self is God in a way. We're making that up too. So, here Dogen wants to say that Do you think we do that because we're insecure? I think because we have the ability of seeing and thinking something which is not really our ability to think, our brain somehow.

[78:47]

Next sentence is very difficult. There is a father encounter. Beyond this, one loses the advantage of the encounter. This encounter is a sure thing. As a Zen term, shouken means to meet with teacher. And shou means mutual. And ken is seen. Mutual is seen. That is shouken-sen. So this is the word Dogen would use. And further encounter to me doesn't make much sense.

[79:54]

The word dōgen-zenji you see is kōjō no shōken. Kōjō is a kind of important word term in dōgen-zenji. Kōjō, I usually translate this kōjō as going beyond. For example, Togenzanji uses the expression, Gutsu, Buddha, Gutsu Kojo Ji. Ji is event or matter or affair. So, matter or affair of going beyond Buddha. That Kojo, going beyond, going outside. English translation can't see such a meaning.

[81:15]

But this, that Dogen Zenji, this Hojo encounter, meeting each other, going beyond, going beyond meaning. That means meeting without meeting. That means meeting without separation between subject and object. When we really meet, then master and disciple really meet each other. There are no two people, like a Nyojo and Dogen, when they meet, when they talk to each other. There are one body, one me. There's no subject and object. They meet each other as one. Meeting without separation between subject, object, or host and guest.

[82:19]

That is what kojo no shoken means. To me, a father encounter doesn't convey such a meaning. That means, there's no... within kāi-in-zanon, as he said, there's no observer. And he said, now that thing is happening or arising. But then, that is... what he is saying here is, you know, as human beings, we observe and we think, now this thing is happening. This is shokken in common sense. But when we see that kind of activity as a kojo no shokken, that means without separation between self and others, or as subject and object as one thing,

[83:32]

one loses the advantage of the income. RENGI is like an advantage. Another expression is FOKU RENGI. FOKU RENGI means take advantage. And RAKU is for RAKU in SHINJIN, that's RAKU. When we meet, like a common observer or subject and object, we meet.

[84:48]

But when we meet as a going beyond, then there's no such separation as subject and object. It's lost. So we lost the advantage as an observer. of observing the part of things happening. And these things happening, including observing, is done, or happening, without saying, I'm observing. Does it make sense? So program is not just a simple person. Do you think that if we need a self, what we don't need to make it more important than anything else? Yeah, we are part of this total function. So? Yeah. But in fact, he expressed using expressions such as a ten-direction word is our true body.

[86:02]

So this Not only this five collections of five skandhas, but these five skandhas are part of this entire ten-direction world. And actually, Dogen said, this ten-direction world is my true home. So we are really living together with all beings. Normally we do have an observant. We eat and we are observing. Well, this word, tokubengi and nakubengi is a kind of common expression in Zen.

[87:11]

For example, Dogen could meet the abbot of the prestigious monastery, Nyojo, to kind of take advantage to meet such a great Zen master. But then, in a sense, when Dogen met him, There's no such advantage. That means, Rogen and Ryozo are one. That is what this expression means. So he lost the advantage when he found Ryozo are very one thing. So he didn't really meet Ryozo as a subject-object relation. But if I do that, I could maybe lose the advantage in me. So losing the advantage is not negative at all.

[88:11]

So he came with the goal in mind, and he realized... Nothing to gain. But in fact, you know, Sakyong said, that means good for nothing. Nothing to gain. I'm just at war. I'm not enough. Yes.

[88:42]

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