Good morning, everyone. I don't believe this is the last lecture. It's already one week past. I hope we can finish this text by the end of this month. Now we are on page 8. The second paragraph of Line 1, 2, 3, 4, 5, 6. The sentence is starting. Even our encountering of the faces of the Buddhas and the faces of the Patriarchs are, for now, confused with the 10,000 beings. They contain even mountains are not only standing on the highest mountain peak.

[01:03]

Even water is not only walking on the deepest ocean floor. Taking in is like this. Letting go is like this. We say the ocean of the Buddha nature or we say, the ocean of the womb of Vairochana. These are simply the ten thousand beings. Though we may not see the face of the ocean, there are no doubts about the conduct of swimming. For example, in speaking of drophus, one globe of bamboo. While saying, one or two stalks are bent, and three or four stalks are slanted, is conduct that causes the loss of the ten thousand beings.

[02:09]

Why does he not say, a thousand are bent, ten thousand are bent? Why does he not say, a thousand groves 10,000 rows. We should not forget the reason why the bamboo of one row are like this. Kaoshan's saying, it contains the 10,000 beings, is still the 10,000 beings. In this section, Dogen Zenji commented on this Zen master, Sozan, or Kaoshan's saying, Hozan Banyu. Hozan, in this translation, contained

[03:17]

or it might be embracing, or including, or penetrating. And the value is 10,000 beings. And in the context of their conversation, the common interpretation is the great ocean contains 10,000 beings. So as a common sense, The great ocean is a container and 10,000 beings are contained in that container. But Dogen said that is not right. But he is saying it is. Containing these 10,000 beings itself is the great ocean. There is no such thing as the great ocean beyond or beside these 10,000 beings. So everything there is, is 10,000 beings interconnected with each other.

[04:25]

And that is called the Great Ocean. So we believe, as I always draw within this network of interdependent origination, each and every being, 10,000 beings, are existing at the North Watershed. And I said, this circle is a problem. This is an illusion. There is no such circle. Only relation. So when we see this relation, there is no such thing to note. Note is just a relation of the thread. But we don't see the thread. So each note is like a bubble, which has nothing beside the relation between water and air. All there are is water and air.

[05:26]

There's no such strange thing called a bubble. So bubble is just a name of this happening from the bottom of the water to the surface of water. Water looks like there is, and actually there is, but there is no such independent entity called above. Above is just a name of the relation of water and air. And these five scandals are very simple, but our five scandals are much more complicated. element of these five skandhas as a group or material, billions of cells. It's not air and water. It's a compound of billions of cells and as a mental element, you know, everything we study since we are born, everything we experience become

[06:37]

are part of this arya consciousness of this person. Those are all elements. So it's billions of times more complicated. But basically, it's the same as Madhu. Shohak is like a Madhu. So there is no such thing as Shohak. And yet, since everything is connected, as I always say, then I touch one knot, I touch this entire net. And in a sense, this entire net is part of this being. This entire world is my world, shohatsu world. even though shohaku is like a bubble. So there are two sides. That is, shohaku as a manifestation, but there is no such thing as shohaku.

[07:38]

So that is liberation. Genjo and tozatsu are both sides of this reality. And in Genjo-ko, we can call this Ichi, not A. Self and Entirety is miryadarimasu. That is the same as burning you, 10,000 beings. In Dogen Zenji's expression, sometimes this self swallows this entire one. And sometimes this entire world swallows the self. So sometimes this entirety is the self. And sometimes this entirety is a mere darkness. There is no such thing as the self.

[08:40]

That is how things are within this interdependent origination. That is what Dogen-jensen called kai-in-zama. I think all 10,000 beings within this connection, coming and going, staying for a while, this movement is itself samadhi. When you say that Dogen says sometimes the self encompasses the whole, and sometimes the whole encompasses the self, is that always happening? Are both always happening all the time? Yes. So there's not even a separation between those two? No. The same thing is said by Sekito in the Song of Grasshopper. He said, This half is small, but includes the entire world.

[09:48]

That is the same idea. Or in the Vimalakirti Sutra, it says, within the four seas, Mount Sumeru is contained. That is a source. This is not Dogen's personal opinion. but it came from the idea or vision of emptiness. Is that the same as the moon energy drop? Yes. Yes, that is the fact. When he used the expression, you know, in each and every drop of water, you know, a boundless moonlight is reflected. He expressed this way of being, together, each other. Anyway, that is what he has been talking about, the meaning of Sodom thing, containing 10,000 beings.

[10:55]

And here he says something strange. He's always strange. That is, although we do not know what they are, for now we call them the 10,000 beings. And next, even our encountering of the faces of the Buddhas and the faces of the patriarchs, our ancestors, are for now confused with the 10,000 beings. This confusion is confusion. It's not a mistaken translation, but it has a different meaning from the common meaning of the English word confuse. The original work's expression

[11:57]

Mistake. And ni means recognize. So, mistake, ni, recognize. And this word, mistake, is a kind of interesting word in Dogen's teaching. He said, sho shaku ju shaku. Sho. So shaku-sei-shaku, ju-shaku, means with mistake, making mistake. Mistake after mistake. That is a kind of Komanzen expression. And Dogenzen use this expression in a positive way. And so this saku,

[13:14]

and this saku is the same saku so this mistake could be recognized does not have a negative connotation so this is not simply confused but often we encounter with buddhas and ancestors for example when we see buddha statues we encounter with buddha and often we did Buddha's teaching through the sutras, or now we are reading Dogen Zen's writings. This is how we meet with Buddhas and ancestors. And when I met with my teacher, I met Buddhas and ancestors through my teacher. Those are the examples how we encounter, meet with Buddhas and ancestors, and also dharmas, those are nothing other than these 10,000 beings.

[14:23]

So when we encounter 10,000 beings, we encounter Buddhas and ancestors. And the particular path for me, Uchiyama Roshi was a particular path So one of the 10,000 beings can be something particular, something special to someone, some particular person. But either way, this is 10,000 beings encounter with 10,000 beings, but mistakenly we think, you know, this is my future, and I am his disciple. And this mistakenly doesn't make negative, doesn't mean something negative. This is, what can I say, that means these buddhas, ancestors, and teachers are, in a sense, this in scheme.

[15:34]

You know, it's not real thing. You know, Uchiyamoroshi as a person, as a rupaburi, is not really my teacher. I learned studying with him. I studied Dharma through his practice and through his teaching. And yet the person who died about 13 years ago, when he was 86, Actually, that was my teacher. Do you know what I mean? That was a mistake. There are two, so this is like, Uchiyama was part of the ten thousand beings. and his body and mind as a particular being.

[16:47]

We can see from both sides. So when I say, that person, Uchiyama Ueshiba, my teacher, it's a kind of mistakenly recognized, this note is my teacher. And this mistakenly has nothing negative, no negative connotation. This means, For me, he, his body and mind is completely Dharma, completely expression of the Dharma. And he, as an example, taught me how he and we and all other beings are. So he is not simply his body and mind, but he is this entire connection of ten thousand beings. So we can say from both sides, but as a particular person, this particular person is my teacher.

[17:59]

Using your diagram, would you say that time and being intersect, like a warp on the length of the fabric, and that beings are supported by this? That works? I mean, is it consistent? I think so. I mean, this is a relation, only it shows a relation within space. But as I said, this is moving within time. So... you know, this is the intersection of space and time. And exactly, not exactly, but same thing is one moment before. So there is a relationship as a cause and a result. And this is a relation as a cause and conditions.

[19:04]

Things supporting me. and things that cause me to be like this. So this is an intersection of time and space and things are happening. Can you see it like a net? A net? This is a net. This is a net and this entirety is also like a net. But this circle is the problem. So we should erase always when we think. OK? So even when we meet with Buddhas, ancestors, or teachers, we are actually meeting this network of interdependent origination. And teachers teach us how we are That is our practice.

[20:08]

Our practice of Zazen is just sit down on this network and make more of my self-centered idea about how things are. And next one. is another kind of example from sayings of their masters. When they contain, even mountains are not only standing on the highest mountain peak, even water is not only walking on the deepest ocean floor. This is a saying of Yakusan Kigen. Yakusan or Yaoshan in Chinese.

[21:11]

Yakusan is a Sekito's tea recital. Sekito Kisen Daiyosho, Yakusan Igen Daiyosho, and Ungan Donjo in our village. So these also are important. ancestors in our regions. And this saying, sometimes we stand on the highest, at the highest peak of the mountain. He said sometimes we walk on the deepest bottom of the ocean. And what Dorei is saying is In Okun, this is the planet, this is the Earth. Some places are higher than other places, and other places are deep, like an ocean. So this is the mountain top, and this is the ocean bottom.

[22:15]

And there are many different mountains. For example, we Japanese have mountains. And this is what I think Sawaki Yoshi said, you know, when we say Mount Fuji, what is the end of Mount Fuji? What do you call this part of the mountains? Ska? Foot? Mountain foot? What is the boundary of Mount Fuji and not Mount Fuji? where Mount Fuji ends. And there's, of course, as a result, you know, how can I say, my main boundary, there's some boundary. But as a whole reality, there's no such boundary.

[23:19]

Actually, this entire path is Mount Fuji. there is no such separation. Mount Fuji is not only this part. So Mount Fuji includes all this. That means, when we say Mount Fuji, the deepest bottom of the ocean is a part of Mount Fuji. So, and, of this can be said, when we talk about the bottom of the ocean, It includes the top of Mount Fuji, unless we make such a man-made boundary. So, when we grasp this network as Mount Fuji, we grasp the entire Earth.

[24:24]

Then we look at this one, the bottom of the ocean, the entire earth as a part of the bottom of the ocean. So there are two sides. The same thing I have been saying. There are many particular mountains. not only Mount Fuji, but all other mountains, including the entire Earth. The heart is small, but it includes the entire Earth. So each mountain includes the entire Earth. So when we grasp, this is Mount Fuji. But when we let go, This is just us. There is no such particular mountain.

[25:26]

This is what Dogen said in the next sentence about taking in is like this and letting go is like this. When we take, you know, top of the Mount Fuji, this entirety is Mount Fuji. But when we let go, there is no such thing as Mount Fuji. Mount Fuji is a mountain. I think there's a way to think of confusion as being continuity, so that when you talk about Buddhism, patriarchs, confusion, there's a continuity. Like there's a continuity, but that continuity never ends. Continuity. Continuity? Yes. Continuity or connections? In or out? Another, I think, good one is penetrating each other. You know, one particular thing, and this entirety is penetrating, completely penetrating each other.

[26:36]

And also, this mountain and this mountain completely penetrate each other. So, it's both, there are, you know, particular mountains, but there are no such particular mountains at the same time. So, it could be a teacher, but also be some in this country, or the U.S. Yeah, you know, in a sense, in other sense, everyone, all people besides me and my teacher, not particularly Tattvas. So we can say, you know, in many ways. So this is a fact, you know, grasping and letting go mean, this grasping and letting go is a common, I can say, Zen expression and also The teaching method of the Masters, sometimes we say, this is it. When you eat, just eat. Forget about everything.

[27:36]

And when you cook, just cook. That is grasping. But we also need to let go. Cooking is not real cooking. And eating is not real eating. So yeah, these are again the same thing. manifestation and liberation. We always see this reality, the way things come out, from two sides. One is grasping, what I'm doing now. Now, because I'm a speaker, I focus That is one way to grasp things. And this is a Buddhist priest.

[28:39]

And my role now is talking about Dogen's Kailin Zangwan, so I just try to do my best. But is this really a Buddhist priest? No. That is the two sides of this wheel. This way of being, this way of acting and behaving and practicing is Kailin Dharma. So we say the ocean of the Buddha nature, or we say the ocean of Vajrayana's story, these are simply the ten thousand beings. Two examples of the Buddhist expressions appear in certain sutras, but using this word, ocean.

[29:40]

But when we read this kind of expression, like Buddha nature, ocean of Buddha nature, ocean of Bhairojana. Bhairojana is Dharmakaya Buddha. We think something beyond this world. There is such an ocean of dharmakaya. But actually in dharmakaya is nothing other than this network of interdependent origination. That means 10,000 dharmic beings. Whereas dharmakaya is nothing other than 10,000 beings. That way things are within this interdependence. So, though we may not see the face of the ocean in our day-to-day life, we don't see this ocean.

[30:44]

There are no doubts about the conduct of swimming, and yet we are, each one of us, every one of us, is a tiny fish swimming in this ocean. Recently, my book on Genjo Kowa, And the cover is a painting by my friend, a Japanese painter. He lives in Kyoto. And he wrote me a letter, I think, when I gave a public talk at a Catholic college. He teaches Japanese painting at that college. When I gave a public talk, he listened to what I was talking, and he gave me a letter.

[31:47]

That was about 15 years ago or so. His painting was These days, almost all of his paintings are fish swimming in the water. And the fish is always very small. And this entire canvas is time and space. Within time and space, tiny fish is swimming. When I saw his paintings, this became my image of Genjo Kowa. So when the book was published, in the process of publication, I asked him to use his painting as a cover, and generously he did.

[32:51]

Anyway, so we are like tiny fish swimming within this entire network of interdependent origination. We are time and space. Whatever we do, eating, drinking, or cooking in the kitchen, or walking, or sleeping, So according to him, some practice of samadhi is not a certain particular mental effort to concentrate. But a whole-heartedly being a part of this movement is concentrated samadhi. You keep saying time and space and time and space, and sometimes I get a real sense that there is not, we're not swinging in time and space, actually, that everything is very, that nothing is changing.

[34:17]

So how would we, how does that fit in? Well, time and space, as I have been talking over and over, said in Shobo of Dendo Uji, time is being, our activity. So, he negated, you know, this is a kind of a common idea of time and space. And even about chanting, we say all Buddhas throughout time and space. That is our kind of a common way of thinking. But according to Dogen, that is delusion. Or in a sense, mistakenly recognized. Or expression using words and concepts about time and being. But as actuality, first, all there is our life, our activity, our doing.

[35:23]

In order to express and understand, we need a concept of time and space and other things. So going back to what you were talking about before, when you talked about fire and ash, and everything just rising and that's not connected, is... Yeah, this present moment is simply this present moment. And what Dogen said is, the before and after is Kato, So this is perfect moment. And yet he said, there is before and after within this. So, one more thing if I may. So the time, I understand. So what about the space? I don't get the space part. Space in motion. How can I say? I mean, I get the no time. I don't quite understand the space. No space?

[36:24]

No space. I think no space means no separation between each one of us and the world. This is one thing. If I start to talk about that, it takes more than one hour. And I don't have much time, so... That came from Benjo's poem. And I discussed about what that means in the book. So please try to read.

[37:25]

And if you have a question, please do. And now he introduces another very good example about this reality. Everything is one and everything is different. That is a bubble world. For example, In speaking of Duofu, Duofu is Ta-huku in Japanese. He was a disciple of Joshu. Joshu, I think all of you know, Joshu is one of the most well-known Chinese masters.

[38:30]

Joshu didn't continue so far. But he had a few Dalai Lamas, and this person, Tafku, was one of them. Someone asked this person, Tafku, Tafku is, Tafku wa gyosu [...] It seems this name, Tafuku, is the name of the place where this person lived. So we don't know his personal name. It only said, Tafuku Osho, High Priest Tafuku. So in this question, this Tafuku, or Duo Fu, is the name of the place where this person lived. And so the question is, What is Tasuku's one globe of bamboo?

[39:32]

Then he says, one or two stalks are slanted. The monk said, I don't understand. Then Tasuku said, three or four stalks are bent. That's the whole entire conversation. And that is what Dogen quotes. If you know bamboo groves, at Sanxingji in Bloomington, we have a bamboo grove, and there is a bamboo grove. You know, the interesting point of bamboo grove is, you know, bamboo stalks, and there are other roots. All the stalks are connected. Only one system of roots. So this is kind of a good example of interconnectedness.

[40:38]

Everything is interconnected. But if we only see this stalk, palm tree, it seems they are independent. So this is same as hand and finger. This is one hand or five fingers. collection of many bamboo trees for one bamboo grove. That is the same kind of, how can I say, examples. And Logan says about this person's saying, for example, in speaking of dwarf or tough crops, one grove of bamboo. while one or two stalks are bent. So when we see these bamboo stalks or leaves, each one are different.

[41:41]

Some are slanting, some are bent, some are thin, some are fat. So some might be short, some might be long. So, when we see this, each are different. That is what he said. One or two stalks are bent, and three or four stalks are slanted. And yet, when we see the root, everything is just one giving wings. Each are different, but generally, grass one, bamboo two, grass entire, bamboo no. And conduct that causes the loss of the 10,000 beings.

[42:47]

This loss is, again, same. and not に but さくしつ saku shitsu saku [...] sak Mistakenly lost means it's not really lost, but mistakenly lost. That means when we... You know, this person, Tafuku, is only talking about the way each of these bamboo trees are. Some are bent, some are slant, each are different.

[43:51]

But by saying so, He showed this oneness. By showing this oneness, it seems the particularity of each stroke is lost, mistaken, and yet not barely lost, still there. So even when I say this is one hand, The separation of each finger is lost, and yet all the fingers are still here. But it's become part of one hand, that's all. And each one of us as individual persons are the same. When we say one Sangha, those individualities of each universe disappear. And yet we don't disappear.

[44:51]

We are there, but we simply become a part of the Sangha. And waves in the great ocean are the same. It's there, and yet it's mistakenly lost. And only oneness is there. Interconnectedness is there. So he always speaks or talks from two sides. One is grasping, another is letting go. So he, I think he appreciates what Takako said. The loss of the 10,000 beings. Why does he not say a thousand bent, 10,000 bent? But he said, one or two or three or four is not enough. There must be many, not only one or two, or not only one grove of bamboo, but there are thousands of groves of bamboo.

[46:03]

So if we only see this one particular bamboo grove, then we don't really see the reality as a whole. So the speaker here is Dogon, said, commented. Yeah. Why does he say that? So this means this girl, she's talking about the Great Ocean. This Great Ocean is not only, not simply one or two or three or four. thousand or ten thousand or is numerous. So then he said we should not forget the reason why the bamboo of one grove are like this. It has both aspects of oneness and There are always two sides.

[47:14]

I don't like this English reason why. I don't think this is a reason, but this is the word, dog, and then you see the dog. This dog is kind of difficult word to translate into English. Do, ri. And this is not particularly a Buddhist term. This is a common word in English, no, in Chinese. Do is a way, and ri is activity. Ri is like a principle. So principle of a way. So sometimes this can mean reason, but this is not really reason.

[48:19]

In this case, especially, this is not a reason, but the way things are. So we should not forget the way things are as a connectedness and So, Kaoshen, or a thousand things, it contains the 10,000 beings, all done by you, is still the 10,000 beings. That means there is no such kind of separation between great ocean contains 10,000 beings. Understand, in this way, there is a separation between a container, a great ocean, 10,000 beings, and a relation between subject and object.

[49:24]

But what Soudan said, just hóu gǎn wǎn yǐ, in this Chinese sentence, there is no subject. The great ocean is not there, so the great ocean is not a subject, or is not a container. Ogan is containing. Containing 10,000 beings. So that means 10,000 beings contains 10,000 beings. There is no such a container. Next, Rogen Zenji comments on that second question of the monk. His question is, why is it that someone whose breath has stopped doesn't belong?

[50:38]

And the original Chinese sentence is, Je m'appelle Jean. So this is translated as for that reason. Why? The key is to stop breathing. So the one or person who stops breathing. And who is not? And there, in this translation, I'm not sure what long means.

[51:45]

can mean attach. Attach or cling. Grasp. So, as a part of that conversation, this translation, I think, is why or for what reason the person who stopped breathing does not belong or stay. But I think Dogen read this Chinese character or Chinese sentence in very different meaning. And next he said, although this has the face of a mistaken question, it is, what are you thinking? So this is a question.

[52:47]

The sentence is a question. But if we read this as a question, this is a mistake. But this is kind of his very, how can I say, habitual way of reading Chinese. That means he often read a question, a sentence that is a question, as a statement. even if he ignores the Chinese grammar. So if someone else is reading this sentence in his way, that is a mistake, a simple mistake. But if he intentionally makes mistakes or ignores the Chinese grammar, the same sentence in a very different way.

[53:48]

So, according to him, this is not a question. Although this has the face of a misstatement question, but it is, what are you thinking? This, what are you thinking, appeared in the beginning of this writing, Kaiin-gama. So this is the expression of the insight that is according to the presence. Something like that. And then it is, I've always had my doubts about this guy. It is just an encounter with this guy. I've always had my doubts about. This expression also came from the story

[54:53]

between Rinji, or Rinzai, and his friend, Fuke. Then Fuke said, when darkness comes, I hit, when brightness comes, I hit brightness, and when darkness comes, I hit darkness. And at the end of this story, Rinji, or Rinzai said, What Dogen said is, when Rinzai said such a thing, that is the exact moment he actually sees the true face of this person. Because he understood who this is, he said, I have been learning about this person. So when Rinzai said, I have been learning about this person, he really understood this person. That is what Dogen is saying. So this means, by question, this monk is making statement about this reality Dogen is talking about.

[56:06]

So this sentence is a correct expression of this way of all beings as interconnectedness. And he continues. Where is it? is the question in why is it that someone whose breath has stopped doesn't belong, or why doesn't it have a dead body. And next sentence. Here it is put, if it contains the ten thousand beings, why is it that someone whose breath has stopped doesn't belong? This is a part of Dogen's claim with words, and read this as a statement, not a question. And mainly, he changed the meaning of this in and some in this sentence.

[57:19]

For example, in the conversation between the Six Ancestors and the Nangaku about fat is it that does come down. This fat is the same word as somo or juumo. And what Hyoinan said was juumo, somo, butsu, inmo, And good thing is thing. And inmo is how. And lai is how. So original Chinese for that expression, that is, that has come, is only six Chinese characters. How thing, how come.

[58:22]

And of course, this is a question. But Dogen Zenji did this again. not as a question, but as a statement. Does that make sense? That means this thing that can name only this word, what, means there's no definition, no, this can't be conceptualized. So we only, we can only call this thing as what. So what has no meaning. So in this case, X, Y, Z. So this thing, or that thing, is how we are welcoming dust. So that thing, named fuck, is coming as dust. So as a statement, this means dustness is coming dust.

[59:27]

I believe this is how Dogen read this sentence. And I think he read this, so the same one in the same way. And about this word, in, or for, for example, in Shogun's book, Shogun Buddha Nature, he discusses from a very famous koan of Joshu, if a dog has Buddha nature or not. And in the version of Mumongka, Joshu only said, no, and that is the end of the conversation. But in the version of Book of Serenity, there are two separate conversations. And in the first one, Joshu would ask, does a dog have buddha nature or not?

[60:38]

First Joshu said, no. And the monk asked, everything has buddha nature, but only the dog has not buddha nature. Then Joshu answered, the answer is, for shiki, that thing is, because, for, or because, ta is a third person, is like a he, she, or it. So because the dog, it's the dog, gōshiki is karmic consciousness, and zai is being.

[61:43]

So usually, a common way of reading this sentence is, because he has karmic consciousness, he means dog. So when the monk asked, why only the dog has not put out the jar, Joshu said, because the dog still has a primal consciousness. That is a very common way of reading, the way to read this sentence. But in Shogo Genzo, for sure, it is a completely twisted way. How he did this is, this is not for or because, but this can also mean for the sake of, for the sake of.

[62:46]

And ta can mean other, and u is being. So, for the beings for the sake of others. Beings for the sake of others, means bodhisattvas, have, are, or have, still be, karmic consciousness. So that means the dog is a bodhisattva, the being for the sake of others. For the sake of others, bodhisattvas need karmic consciousness. That's why a dog is a dog. So a dog doesn't need such a thing called buddha nature. That's why he should move. That's the way Rogen Zenji read this sentence. So his interpretation of that koan, whether a dog has buddha nature or not, he does

[63:55]

He never said Habu or Habu no, Habu or Habu no. But because in the very being of Shobogen, the Buddha nature, the entire beings are Buddha nature. So that question, if a dog has Buddha nature or not, doesn't make any sense to him. So he interpreted it in a completely different way. And this is one of the ways he made this twist. This is not Chinese. This is not Japanese. It's almost like a Taiwanese. So this is not possible to translate into good English. So you need to find something like a Zen wish. Otherwise, there's no way to translate, to convey this way of, you know, kind of twisting things. And twisting things means being free from certain habitual way of thinking.

[65:02]

And he can always see the sentence from very different, almost completely different perspective. Anyway, about this sentence, in this conversation, I think he read this sentence something like, for the sake of God's mercy, for the sake of God's mercy, persons who stop breathing never not breathe. It is to understand how Dogen used it to work and how you work. If I understand, he took with him 300 koans in Chinese.

[66:06]

And this is the collection of koans that he used. Afterwards, there is a collection, a translation he did of these 300 koans in Japanese. 300 koans was not written in Japanese. he just copied Chinese and when he writes Shobo Genzo in Japanese he made that twist that means that when he writes Shobo Genzo, in this case, in Japanese he takes from that collection of koans in Chinese to use the text in this kind of interpretation so at that moment he twists the sentence that appears in the collection that has been selected here by Nureyev, and then twist. So this is a kind of playing for him.

[67:07]

These expressions are kind of toys. I think he was enjoying to make that kind of twist to show his students the deeper meaning of what this conversation means. I think then these two sentences make sense, at least to me. The first was, what is it? What is it? It's so-mo shozai. And shou is place. In this English translation, it's always said, where is it? And zai is same, this zai, be.

[68:09]

So the place this thusness is. The place this thusness is. So he's talking about the place this thusness is. I'm not sure if this English translation means the same thing. But the phrase, where this last word is, is why he writes this Chinese sentence. He doesn't translate into Japanese. He just copies the sentence. Why is it that someone whose breast has stopped doesn't belong? Or why doesn't it house a dead body? This is about the previous question by this man.

[69:15]

And I think to translate this as a question, this is not understandable at all. we have to leave this as a statement, as a statement. So, at the place of this dustness, for the sake of dustness, the person who stops breathing, that is a dropped off body and mind, the person who really liberated from this cleaning of me or my position, It doesn't attach or cling or grasp. So it is always liberated. And the next part, why doesn't it have a dead body, it is saying. For the sake of dustness, this is shuku, without staying, without staying,

[70:21]

Same as without dwelling, non-dwelling, you are not abiding. This dead person, or dead body, never abides in one place. That means clearly free, always changing. Depending upon the situation or condition, the person can change. Here it is put, if it contains the 10,000 beings, why is it that someone whose breath has stopped doesn't belong? So, a place of dustness is a place of containing all beings. That means only all 10,000 beings are there. That is the phrase.

[71:24]

And he repeated the same sentence. So within this phrase of darkness, this phrase of containing 10,000 beings, We, or the person who stops breathing, or a dead body, or a person whose body and mind is dropped off, for the sake of vastness, never speak one thing, or stay one place. I think that is how he always documented. The next sentence is clear. We should realize that contains, containing, hougan is not belonging or attaching, bringing, and a contain is not housing or abiding.

[72:38]

Although the 10,000 beings be dead bodies, Not housing them means it will only take 10,000 years. That means it continuously forever. And not belonging, ujaku, means this old man makes one move. This is another popular expression in Zen literature, especially to give guidance to his student. This old monk, this move is the move of, do you know the game of Go? Move of a stone. It's called Japa. So Ichi-Japa is one move of a stone in the game of Go.

[73:47]

That means to offer something, to guide, to teach the student, to allow him or her to awake to this reality. That is Ichijaku, the old monk's one move. So this statement is that kind of expression. to allow us to understand what is our practice in Kali Zama. That is, for the sake of vastness, we don't attach anything, we don't cling to anything. We liberate. We are, our body and mind are liberated. Then, finally, Sozan said,

[75:05]

This is Sozan's final statement in Dogen text. As I said before, in the original text, there are two more characters. These two characters are not there. So this is the end of the sentence. So this sentence is, it's not the merit of the 10,000 things. 10,000 things define you. And he is not the merit. And go is it. Go is a merit. or virtue, or effort. And the key is stop breathing.

[76:50]

So this translation is, it's not the merit of 10,000 beings to stop breathing. And Domen says, this means that whether the 10,000 beings have stopped breathing or whether they have not stopped breathing, they don't bloat. So for him, whether they stop breathing or not stop breathing is not a matter. Anything within these 10,000 beings do not belong with, do not cling, whether we are liberated or not liberated, because there is no way to cling. Even mentally we do cling to certain things, to things we think are important, but actually we cannot cling.

[77:55]

Even our mentality queen, that is not the real queen, queen, because it's not possible. Because there's no such person who's queen, and there's no such things that can be queen, that is not possible. So, whether they are dead or not dead, liberated or not liberated, it's not possible to queen. grasp or attach. A dead body may be a dead body, but where there is conduct that studies together with 10,000 beings, it should contain it, should be a contained object. whether we are dead person or not dead person. That means whether our body and mind is dropped off or not dropped off.

[78:59]

And we are both. Because we are trying to live together with all beings, all those 10,000 beings, we are actually practicing. So a dead body may be a dead body, whether we are a dead body or not. Where there is conduct, our practice, that studies together with the ten thousand beings. If we study or practice together with all beings within this interconnectedness, then we are. we are contained. It should contain. I don't know what this it means. We can only say this is Hoka.

[80:00]

So, whether our body and mind is already dropped off or not dropped off, as far as we are studying and practicing together with all beings. We are containing all beings. We are really within this interconnectedness. So, the prior state and subsequent state, so this is about time, using time, prior state and the subsequent state, Over 10,000 beings have their merit. So here Sodan says not having merit. But Dogen says in each moment, in each activity, 10,000 beings have their merit.

[81:08]

So it seems Dogen is saying opposite. And they have not stopped breathing. So all 10,000 beings are not dead bodies, not stopped living. It's alive, it's working, it's functioning, it's practicing. And the way those 10,000 beings practice is, this is a blind person feeding a crowd of the blind. This is a kind of a common saying. However, it's not necessarily a Buddhist or Zen expression. And this, of course, means something negative. If a blind person leads others, it's dangerous. But here, this blind means the same as darkness, I think. You know, our reputation is broken.

[82:10]

in the darkness, with no discrimination. A blind person reading a blood of the blind. So, one person, in fact, he's saying here is the same thing he, uh, he, uh, uh, quote, uh, Stokes George's poem, like, uh, uh, when one wave moves, 10,000 waves follow. When one person moves for work or practice, all other 10,000 beings follow. And not only that, as Dogen said before, when 10,000 waves move, one wave follows. So that is how Since I'm working together, sometimes one person starts something and other people follow.

[83:20]

Sometimes, because the majority of the community is doing this, even I don't agree, somehow I follow. So there is two sides, one more. And that is what he says. The principle of a blind person leading a crowd of blind, or one person leading another 10,000 beings, is furthermore a blind person leading a blind person, one person leading another one person, or entire People in the, or all beings in the entire network, lead by entirety. So there are all different kinds of situations or conditions. But anyway, in any situation or condition, all beings are working together.

[84:27]

Including myself and a million darkness working together. And that is, This is kind of interesting expression. It is containing the 10,000 beings, itself containing the 10,000 beings. He said, containing the 10,000 beings, Hong'an Bayou is the great ocean. So this great ocean contains the great ocean. All beings contain all beings. A containing contains a containing. So there is no separation between subject and object, or container and content. This is one single reality in which all beings are living, existing together and supporting

[85:38]

and working together. This entire network, movement within this entire network is high example. Therefore, final sentence. Further, in however many ways there may be, where there are not the 10,000 beings, they will not manifest their concentrated effort. This manifest is genjan, and the concentrated effort is kuhu. Kuhu is saying it, kuhu. Kuhu, don't forget this is kuhu in Vendoga also. This is making effort. So if there are no 10,000 beings, there is no practice and no effort.

[86:47]

So this kind of mind according to Dogen is the way 10,000 beings are being and working. this writing. And finally, he wrote the title, Kaiin Zanmai. He wrote this was written at Kosho Morinji Monastery in 1242. Yeah, one year before he moved to Echizen, from Kyoto to Echizen. So he was 42 years old. Yes, except life is not discrimination in this sense, however,

[88:08]

This is a blind person meeting the blind. So doesn't that mean that they have not dropped out of the mind? And thus they're ignorant? I think half of the same thing, whether they are dead or not. Whether they have stopped breathing or not stopped breathing. So then I think he includes both, all beings, whether they are dead or not breathing. So, no one is excluded within this Samadhi. So, I think what Dogen said is, people who are deluded, but people who are not yet liberated should be excluded from this Samadhi. But they are part of it. Is there any sort of structural rhythm to the text?

[89:31]

Is there any meaning in starting with arising at the beginning, then moving to ceasing, then moving to Indra's net, and then moving? Is there any macro or larger structural Actually, not in the original manuscript, Dogen's writings. But modern scholars make that kind of separation as chapters or sections and paragraphs. Actually, there is no such paragraph. in Dogen's original writing. To read the original is much more difficult than read, how can I say, in a sense, any by modern scholars. So we are benefited by the works. So that makes sense to me, that it'd be one continuous text, kanji to kanji to kanji.

[90:42]

But is there any sort of teaching, meaningful teaching, in starting with the rising, moving to cessation, then moving beyond those to the net? I mean, is there... I think that is how we study and understand what Doge is trying to say in each part of the study. So that is our kind of responsibility. But in the case of modern people, we rely on those scholars' work of making that kind of separation and point of each section. Perhaps briefly, if you could say something a little more about concentrated effort. Is concentrated effort the same as in fukan zazengi, making sincere effort in itself is negotiating the way, or bendowa, or whatever that is?

[91:50]

Yeah, fukufu is an important word in dobenzenji, making effort to practice. You know, we have to make effort. So going back to Judy's question earlier, when he says concentrated effort or strong effort, is that samadhi? Is that like big samadhi? I think our effort is part of that samadhi. Our effort, in a sense, is to participate. and our effort and also our practice itself. Our effort is part of this interconnectedness. So, particularly when we sit in the zendo, of course we make effort not to grasp our thinking, so keep our body upright.

[92:54]

and breathe deep from our abdomen, keep our eyes open, not sleep, and let go of whatever comes up. I think this is our effort, just sitting. And this is samadhi. And samadhi often or usually means the condition of that condition or state of mentality, our mind. But in the case of Dogen, it's not our psychological state of our psychology. Of course, that is part of it. But this more dynamic movement is itself Samadhi. And our practice of Zazen or our Samadhi So it's more, you know, very dynamic.

[93:59]

It's never stopping or motionless. Okay, thank you very much. This is the end of Genzo Red. So I just, the image came up this morning for me of a grass cut that you're six foot grass cut that you've made out of braided pages of Dogon. And it covers our entire generation. Thank you very much. Thank you very much for your sincere practice and study and visiting to my poor English. And Dogon's strange English. To me, this is really interesting and important to understand what is our practice, why I'm here, what I'm doing.

[95:03]

I hope I can come again and share Dogen's teaching again. After this, Suzuki Roshi said Zen is making contrast Thank you very much. If you don't listen to me, I cannot speak. And teaching or talking about Dogen is the best way to make my understanding clear. So this is really helping me. So I really appreciate it.

[96:07]

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