OK. OK, let's start. Good afternoon. Let me read the next few paragraphs until probably the middle of page 63. You must understand that the being that the Buddha nature makes, the being that the Buddha nature makes, entire being, is not the being of being, unknown being. Entire being is a Buddha's word, a Buddha's tongue, the pupils of a Buddha patriarch's eyes, the north host of a Zen monk.

[01:09]

What does the term entire being mean? Emergent being. or original being, or mysterious being, or anything of the like, much less conditioned being or illusory being. It has nothing to do with such things as mind and object, substance and form. Because it's like this, the self and surrounding environment of sentient beings, entire being, is not in the least involved in the waxing influences of karma, is not bred by illusory causation, does not come into being naturally, and is not practiced

[02:11]

or realized through miraculous powers, or sentient beings' entire being contingent to the power of karma or on causes or on coming into being naturally, then the realization of all sense and the enlightenment of all Buddhas and the of Buddhas and patriarchs also would be produced in these ways and they are not. The entire world is completely free of all objective dust. Right here and now, there is no second person. That is because we are aware that the root source of our illusion is shivered, and our busily engaged and widely ranging karmic consciousness, inseparable from the Buddha nature, never ceases.

[03:22]

This is not being that is bred by illusory causation because nothing throughout the whole world has ever been concealed. To say nothing throughout the whole world has ever been concealed certainly does not mean that the world full of being is nothing but being. The idea that the entire world, and everything in it. My personal possession is a false, non-Buddhist teaching. It is not original, timeless being, because it fills the past right on up through the present. It is not emergent being, because it does not receive even a particle of dust.

[04:24]

It is not separate individual beings because it is an all-inclusive whole. It is not beginningless being because what is this that thus comes? It is not being that appears at a certain time because my everyday mind is the way. You must know with certainty that within entire being, it is impossible even with the greatest swiftness to encounter sentient beings. Understood in this way, entire being is in itself completely and totally emancipated suchness. So in these several parallels, he discussed what is the entire being.

[05:32]

He said entire beings is Buddha nature. And what is entire being and what is not? And actually, he negates almost, not almost, but all the ideas we have about beings. Some of them are kind of a theory within Buddhism, and some of them are not Buddhist philosophy. But he kind of lists up all of the ideas we may have about beings. in order to show the living or low reality of being that is actually moving, changing, evolving, taking place in each and every moment.

[06:39]

And that is Buddha nature. So if I try to explain each and every one of those words or story, I cannot finish anything. So I just briefly talking about those ideas. He start, you must understand the being that the Buddha nature makes, makes entire being, is not the being of being unknown being. In this sentence, Dogenzen used the word entire being as a verb. Verb? It's not a noun.

[07:42]

Japanese is a kind of an interesting language. If you put one word, suru, to any noun, it can be a verb. For example, telephone in Japanese is denwa. Actually, den means electric, electricity. And wa is talk. So denwa is telephone. And to make a phone call is denwa suru. or meal in Japanese is and means take a meal. So when we put like a do, do, then anything, any noun can be used as a verb.

[08:47]

And that is what he is doing here. So he said, the beings that is, how can I say, do, not to, this is passing. So it's very kind of complicated to translate it into English. Something like, to be done, to be done, entire beings, something like that. That means the beings that was made into entire beings by Buddha nature. That means each and every being are, as I said, not of the entire network of interdependent origination.

[09:51]

And because of the support by all beings, I can be here, I can be not. And so this being, in this case Shohak, is allowed to be one integral being because of the Buddha nature. By the power, I don't like the word power, but by Buddha nature, I can be shohaku. That really doesn't really exist, but temporarily Provisionally, this is shohak. And yet, this is not really shohak. And not only shohak, but each and everything is like that.

[11:00]

We are entire being. Please. This sounds kind of Christian to me. Christian? Yeah. Kind of Christian. God makes the world and God makes us from dust and so forth, and now this Buddha nature is making shohaku. The difference, I think, is that this world is not made by anyone. There's no first cause. It's a happening. Does it make sense? So Buddha-nature is not God. Buddha-nature doesn't create this world, but Buddha-nature is the way all beings are within this world. And this world or the network of interdependent ordination was not created by anyone.

[12:04]

It's there already somehow, and we don't know why and how. That's why this is a kind of a wondrous dharma. But he said, that being is not a being of being and non-being. Being of being and non-being means it's not a relative. Opposition of being and non-being. In here, non-being means lack of being. That is basic usage of the word who and move. We say, you know, say, here is, there is a marker. And when I hide this, there is not a marker.

[13:06]

So, you know, be or not be is opposite. If it's here, we say this is here. And when this is hidden, we say this is not here. This being and non-being, or who and whom. When it is hidden, it moves. But what Dogen is saying is this being, as an entire being, is not such a being that is hidden or appeared. But that is not relative. And he said, entire being is a Buddha's worth, a Buddha's tongue, the pupils of a Buddha patriarch, Buddha patriarch's eyes, the nose holes of a Zen monk.

[14:10]

Buddha's word, Buddha's tongue means those words have absolute meaning. It's not relative. And pupil of Buddha patriarchs also means a wisdom which sees the things beyond discrimination, beyond duality, beyond dichotomies. of being and non-being. And that is the north hole of the monk. North hole of the monk means north hole is the hole through which we breathe air. And that keeps us alive. So this is a connection of inside and outside of ourselves. And this connection, coming and going of the air, keeps us alive within the interdependent origination.

[15:21]

So the air comes in and goes through my body and keeps my body alive, and I continue to be shohak for a while. That life, that is life. That life is actually the breath or the air to breathe in Japanese is iki. And to live in Japanese also ikiru. So breathe and to live is the same thing. So the nose hole is an important part of our life which allows me to be alive. And... this word, nor does the term entire being mean emergent being or original being or mysterious being or anything of the like, much less conditioned being or illusory being.

[16:43]

These are the examples of the terms used in Buddhism. Emergent being means the things appear and disappear, arise and perish, come and go. These things appear and disappear is emergent being. Until certain time, it's not there. But because of the causes and conditions, somehow it appears. and stay for a while, changing the shape, and disappear. This is emergent being, coming to being. And original being means original being. The Japanese word is hon-u.

[17:46]

Hon can be original or also can be true, true being. Original being is, you know, things are coming and going, and yet somehow there's something which doesn't change, doesn't come into being and disappear. That is original being. Or mysterious being. Mysterious being is a translation, myou. This myou is used together with shinku, shinku and myou. Ku means emptiness, and shi is true, true emptiness. And I don't like the word mysterious, but wondrous is a better word, better translation, wondrous being. That means true emptiness is not simply a lack of being, but it's a wondrous being.

[18:53]

That means to be empty or emptiness is not opposition of being or existence. But the way we are is emptiness. That means we are here, but we are not really here. That reality, it's here, and yet it's not here. It's not substantial. And yet, non-substantial being, I am here. There's no such things called shōhaku. Temporarily, I'm here, and I'm talking about what I studied, and what I think, and what I experience. That is shōhaku, and this is empty, and yet this is somehow wondrously here. That is the idea of true emptiness is wondrous being, or ,, but he said in this case, being of entire being is not such a being.

[20:11]

Or anything of the like. So whatever term used in Buddhism or non-Buddhism or Western philosophy or whatever about the being, the entire being is not such a being. That means this entire being is beyond any definition. That's what he meant when he said this is that comes, the being, the actual being, without being processed through our mind, through our intellectual thinking, please. Yes. And also including our consciousness.

[21:19]

As a result of you. I don't understand the question. What about me? Mm-hmm. Well, that is the next thing. He said, much less conditioned being. Interdependent co-arising is a kind of a conditioned being. Something happened, then another thing happened, being influenced by this. So this is a Buddhist theory. This is a Buddhist teaching, conditioned being. And yet here, Dogen said, this entire being as a Buddha nature is not conditioned being.

[22:29]

Please. The dependent origination, not what it brings forth as the condition, but that process itself that can't be described as, I mean, didn't begin and didn't end. Is that the condition? Is it itself? I think that is what Dogen is talking about. So, you know, each and every being, everything, how can I say, come into being within the process of dependent origination. Interdependent origination is conditioned being. You know, so actually these are all included into, you know, entire being.

[23:33]

But what he's narrating here is the idea or concept when we use those words. Does it make sense? Do you see any kind of discrepancy between this chapter and the chapter on Buddha? Buddha and Buddha? Yes. Buddha and Buddha. Yoibutsu, yoibutsu. Yoibutsu, yoibutsu. Ah. I don't think so. Do you have some sentence in that chapter? Well, you know, you talked about the mountains and rivers, and you're not there without a Buddha and a Buddha. I don't think there's a discrepancy.

[24:44]

He is kind of a, how can I say, you get all the concept we may use concept and idea we may use about beings and he said this actual entire being is beyond any such concept or idea or how can I say concept or idea is like a copy of the reality, the real thing, you know, like a map. map is the copy of the Earth. And yet, so map itself is not the real thing. So any map or atlas is not the earth itself. So whatever map or atlas we think this is true or that is not true, then those are nothing to do with the actual earth itself.

[25:57]

I think that is what he's doing here. So he doesn't negate all those teachings as a map. But he's saying map is map. Map is not reality. Does it make sense? I think that is what he's saying. Please. It's like unconditioned? Unconditioned. Because you talked about conditioned to just the opposite, unconditioned. Well, actually, everything is conditioned. Oh, everything is conditioned. In the reality, everything is conditioned, really. And yet, if we think everything, when we think everything is conditioned, that is already our thinking. It's a kind of a map, or like taking a photo.

[27:00]

It's a copy of the real thing, and as a theory, it might be true or might be right, might be wrong or mistaken. But those are all already being processed in our mind. So what he's trying to do is show us the reality before being processed with our mind. That's why he negates almost everything. But as a Buddhist teaching, some of them are really, you know, right thing. Please. When you say before we think about it or before we experience it, reality before we experience it, there's no such reality, right? It's no such reality before we experience it, because there's only what we experience. And once we experience it, then it's completely conditioned and completely unconditioned.

[28:13]

I guess to be more clear, I think the word before gives me an idea. There is experience, and then there's something before experience, as though it were in time. But I don't think you mean that. But maybe you do. So I'm asking, do you mean before? Is there such a time as before? I don't think it's a time, it's a kind of logical, yeah, I think experience or thinking, yeah, it's an actual thing we are actually living, and of And any idea, thought, or teaching is a copy of that reality.

[29:16]

And that reality cannot be explained or conceptualized or anything. And that, yeah, although we are living in that reality, and actually within that reality we are making a copy. And yet we cannot see it. If we see it, then that seeing itself, how can I say, the reality is always, how can I say, outside. Whatever we say or think, it's already within the, how can I say, not the realm, within my thinking, my experience, my understanding, my map. So the reality itself or experience itself is really unknown or cannot become objective. If we see it as object, then it's already not the real thing.

[30:22]

That's why, you know, that's not why, but that is what this, you know, if we try to point one thing, the one thing, we are already off the mark. So the way we really, not encounter, but really one with that reality is taking off thought. open my hand and really just sitting. That is our zazen. In our zazen, even our thought is part of that reality, and yet we don't observe it. We just be there. So I'm not the observer of the reality or truth, but I am part of that reality. I think that is what Dogen Zenji meant when he said, ,, there's no other.

[31:28]

This is not the self as a person. Please. To me, to call it a map or a copy indicates that there's There is a similarity between reality and the map of the copy, and I don't think that's what you are saying. I don't accept it. It's more like a language that has no correlation at all with reality. That's what I mean. That is what I mean. Yes? Other than that, I wanted to point out the same thing to people.

[32:53]

They would take a stick and like hit them, right? You know? Like, they would bring them back to what is. Mm-hmm. For concept. Mm-hmm. You know? Yeah, and Dogen is doing the same thing using words. Does that not make words real? Pardon me? No. Yeah. Yeah, we are hit by dogma with these words. And we awake. Or sometimes we hate this. Sometimes we get bored and just throw this away and go to walk. Or go to Zen Dome. Sometimes the words become reality. That is what Dogen meant when he said dōtoku.

[33:53]

Dōtoku, dōtoku is, what is dōtoku in English? Dōtoku means expression. So, and this is dōtoku. Dōtoku is if we, when we awake to certain reality, we must, that experience should be expressed using by words, by using words. He wrote one chapter of Shobogen's Dōtoku. So using words is not something we have to avoid in Dōgen's teaching. He negates all the conceptual thinking using words. That's why his writing is so difficult and so full of contradictions and paradox. I think he does this intentionally to make us awake to the reality prior to, and before the same word, so many.

[35:11]

Well, I need Dogen who can speak English. Please. Isn't that the basic premise of the Yodokara school, mind only, what Dogen's doing with scripture? In a sense. In a sense, yes. All the thinking, image, or experience we do is through our sense organs and mind, intellect, thinking, mind. That means creation of five skandhas. And that he's not so philosophical. He's not philosophical, but he's more like a... Yeah, he knew that, of course.

[36:17]

Well, so he said, this entire being is not much less conditioned being or illusory being. Illusory being is being created by our illusion, delusion. And many of our concepts are illusory being. It has nothing to do with such things as mind and object, substance and forms. So it's not a dualistic thing or a dichotomy. But being is really there. It's moving around, changing, and evolving within and without ourselves. That reality is. When you talked about the moral and the bone, the essence of things, I think of some of this as an atom.

[37:23]

Atom. Dogen is saying is that, really, it's the atom that lives in the electrons and all that, and it's always moving and processing and changing. And so that, to me, is the nitty-gritty of it, what I think he's getting at. I think that's the idea. It's really moving, changing. Nothing stays dynamic, really dynamic. Next. Because it's like this, the self and surrounding environment of sentient beings. And that is entire being, self. And surrounding environment is the network of interdependent origination in which we are born, live, and die.

[38:31]

And this is a This refers to a kind of theory in Abhidharma, particularly Abhidharma Kosha, you know, the self, this body and mind, and the environment are a result of causes and conditions called karma. often, you know, our present life is a result of our karma in the past lives, but not only our body and mind, but also the environment is our result of our karma, and yet the environment or the world is not only this person's personal result of this person's personal karma, but all of us, all beings living within this world share that karma.

[39:52]

So these two are in Buddhist term called eho, shobo and eho. Ho means result or recompense. Sho means right. Shobo means this body and mind as a result of past karma. And eho is the... world literally means rely on or foundation of this self can live. That is the world or environment. And that is also the result of karma. That is the idea within explained in Abhidharma Kosha. And Dogen is saying entire being as the self and surrounding environment of sentient beings.

[41:06]

is not created by such a waxing influence of karma. So this is a kind of a negation of the theory in Abhidharma teaching. It's not brought by illusory causation. This is about a 12th length of causation. you know, because of ignorance, you know, after 12 weeks, the result of our life full of suffering is, you know, caused. So this, you know, 12 links of causation is so-called cause and dependent origination caused by our ignorance. That is what this means, causation.

[42:12]

And does not come into being naturally. Naturally means without cause. you know, this is not Buddhist teaching. In Buddhist teaching, nothing goes by naturally, that means without cause, but everything, you know, aligns with some cause. So this is not Buddhist idea, but he negates all of them. and is not practiced or realized through miraculous powers. Miraculous powers is like six divine powers, superhuman, supernatural powers. So he negates almost all ideas about a being or how it posed. And because, he said, were sentient beings, entire beings, contingent on the power of karma or on causes or on coming into being naturally, then the realization of all sentient beings, sentient, I'm sorry, all things, and the enlightenment of all Buddhas,

[43:43]

And the IPUPs or Buddhas and patriarchs also would be produced in these ways, and they are not in the ifs. if the entire being is caused by those things in the way those theory explains, then the Buddha's enlightenment is also a result of illusory causation or just a natural happening. or in whatever way that Buddha's enlightenment or nirvana is not within the realm of cause and conditions. That is called mui. What is mui? I forget the word. But that is beyond causations.

[44:46]

It doesn't come, it doesn't arise, and doesn't perish. Please. You mean what you've been calling Buddha nature then? Yeah, he's saying entire being is Buddha nature. Yeah. And Buddha nature is not those, how can I say, is not those things explained or thought using those various concept, idea, or theories. Is he saying that entire being-go includes all of the four? Yes. Yes, that is the point. He negates all of those things, but he doesn't negate, really negate it. It's like a lotus, not a lotus, but a heart sutra says, no eyes, no ears, no tongue.

[45:50]

But it doesn't mean that there's really no such things. But it's here. And yet it's not here. That is the point. But here he said one side. But within entire being, all those things are included. So we must be careful when we read Dogen. The entire world. is completely free of all objective dust. Right here and now, there is no second person. This is important point. That means this entire world completely free from all objective dust, means free from duality, dichotomies.

[46:53]

Actually, objective dust is kyaku-jin. This kyaku, literal meaning of this kyaku is a guest. And this expression, ,, guest dust, is referred to something like our original mind, so-called original mind, or common idea of Buddha nature. It's pure, undefiled. And yet the dust come into like a guest into the hotel. and made the mind darken. That is idea of Buddha nature, common idea of Buddha nature. You know, yesterday I talked about nine examples or images of Patagatagarbha.

[47:59]

And another more commonly used example or image is a diamond covered with rock and dirt. When diamond is, you know, found in the mountains, it's covered with rock and dirt. And in the theory of Tathagatagarbha, this expression, kyaku-jin, is used as the same as those rocks or darts that cover the diamond or Buddha nature. And so in that theory, the first thing we need to do is to find, to discover that there is a diamond in it, even though it covered with rock and that, so we cannot see the beauty of the diamond.

[49:03]

First we have to find it, and then we need to work to take the guard and locks away and polish the diamond. then our Buddha nature becomes really beautiful like diamond. And diamond, whether it's covered with dirt or not, diamond is never changed. Diamond is diamond. That is another image or example of Tathagatagarbha or Buddha nature. But Dogen is negating this image. I mean, for example, in Rinzai tradition, enlightenment experience is called Kensho. And kensho means to see the nature. To see the nature means to see the Buddha nature. And this seeing is almost like discovering.

[50:09]

So kensho experience in Rinzai tradition is to discover the diamond, even though it is still covered with rock and dust. And Dogen Zenji really strongly negate that idea. I think because according to his idea, not idea, but his teaching or his practice, our practice is not treasure hunting. You know. Please. So... It seems like what he's saying, would it be correct to say that the dust is also the entire being? Yes. Yeah, yeah. There's not, there's a, but you should, you know, what he's saying here. Yes. Yes. You know, this little paragraph, you know, the entire world is completely free of all the one million people.

[51:20]

Actually, and there's nothing, there's nothing that can, you know, this widely ranging karmic consciousness inseparable from the Buddha nature never ceases. If you feel that way in Zod, then you have got the God. If you really have that faith, if you sit there and you feel like, it's big you know this is this this doesn't i don't know what it is but whatever happened is completely fine if you feel like that you have to start every time don't you well in his in his So diamond is not something hidden. It's always revealed. That is what he's saying. So this entire world, one piece of diamond. Diamond is not something hidden within that. But diamond is always revealed.

[52:25]

You know, as of this entire world, that is a fact. Togen meant there's no objective dust. Please. Objective dust means something which cover the diamond. Please. Mm-hmm. Mm-hmm. Yeah. Well, on the other hand, it has to get done, too. So there's some emphasis on that sometimes. Some emphasis on basically .. So it's almost like .. OK. So this entire world is completely free of all objective dust.

[53:50]

Nothing hides this diamond. It's already there. That's the same as this entire 10-direction world is one piece of bright power. Nothing is hidden. Going back to the previous paragraph, I guess there's a question in my mind, something like, okay, I think it's the question, then why do we practice, basically. I think it's like, well, if The whole world is the diamond, right? Why do we have to let go? Why not pick up thought and stop? Why not pick up bells and send bells? Anything, right? So I'm sorry to- That was his original question when he was a teenager, how we have to practice.

[54:53]

And this is the answer. to his own question. And, okay. Like here and now, there's no second person, means no object, or no separation between subject and object. This entire ten-direction world is one piece of bright pearl or diamond in which me and all beings living together. And nothing is hidden. And when we see that way, then everything within this world is part of the Buddha nature, including our discriminating mind, or our delusions, or everything he negated in the above, is part of that world.

[56:11]

That is kind of a strange thing. And here, next sentence he says, that is because we are unaware that the root source of our illusion is Sivad. Sivad is to cut off. And our busily engaged and widely ranging karmic consciousness Inseparable from the Buddha nature, never ceases. This expression, the root source of our illusion is Sivad, kathop, is taken from Shodokar. What is Shodokar? The song of enlightenment of the way. And in that poem, he said, to cut off that root of illusion or illusory thought is what Buddha verified.

[57:25]

And his practice is not cut off the leaves or twigs. We need to cut off the root, not the small things on there. That is each and every illusion or delusive thought we have. And we need to cut off the root. And what Dogen is saying here is that within our delusive thought, there's no root. Root is already cut off, whether we know it or not. That means our delusion has no root. That's why it's delusion. delusion or illusion is lack of reality. It's not reality. It has no root within reality. So if we really see the nature of illusion or delusion, it's as the same poem Shodoka said, those are kind of bubbles.

[58:45]

Bubbles in the water, coming and going. No substance. If we see that illusion and delusion is no substance, or the root is already cut off, or actually there's no such things called root within delusion, then we are free from delusion, even though delusion are still there. delusion doesn't disturb me, or we are not deceived by delusions, then we really see the root of delusion or illusion is already cut off. And this is, I think, this is what we experience in our jazen. When we sit facing the wall and let go of whatever coming up in our mind, At least, you know, I have been practicing that for 35 years.

[59:50]

I never had even one single thought that lasts forever. Believe me, this is true. You know, things, the thoughts are coming and going, coming and going. There's no root. It's like a cloud in the water, I mean, cloud in the sky. So when we barely see the nature of illusion or delusion or elusive thinking, it's there, and yet we are not being fooled by those elusive thoughts. That is a revelation. And often we don't know the root is already cut off. So we are being moved by our elusive, delusive, self-centered thinking.

[60:58]

But then when we return to that reality by letting go of whatever idea or thinking, then we find that the root of that thinking is already cut off. So those thinking doesn't disturb me. Sometimes, not always. Please. Does that mean that the statement that Steve made has no root and has already been cut off? Yes. Yes, that is the same. Yeah, that's what I think Dogen is saying. What? Oh, that's good. And wildly ranging karmic consciousness, inseparable from the Buddha nature.

[62:04]

In the conversation between Anang and Joshu, Joshu said dog had no Buddha nature because dog had a karmic consciousness. But here Dogen is saying karmic consciousness and Buddha nature are not two separate things. But we need to know that karmic consciousness is karmic consciousness. And that is the way our brain works as a reality of interdependent origination. Somehow, our mind creates something which is not real, which is not true. Please. You have something to say? Me? Oh, yes. You know, that story, you know, Buddha has no, and dog has no Buddha nature, because dog has karmic consciousness, shows how

[63:22]

how can I say, how different, how far we are from the Buddha. Because we cannot live without karmic consciousness. And yet, this insight that karmic consciousness is also part of the function of Buddha nature. It's, you know, how can I say, we are kind of released. And yet we need to know that our karmic consciousness is not real thing or about thing. The thought we think using karmic consciousness is not reality. It's an illusory thought and the root is cut off. And yet this function, the part of our life, work in our brain to kind of produce illusory thought that is not really true, is a part of the function of Buddha nature.

[64:40]

And so important point is we need to have wisdom not to be deceived by those illusory thoughts, then we can really enjoy those illusory thoughts. actually this ability to create something which is not real, it's really important. You know, all the movies, novels, stories, and even religious visions are all something which we don't see with our eyes. We don't hear with our ear. We don't feel with our hands. And yet, Invite the more power to show us the truth. Actually, what Dogen is writing is not true, really. Please. Where does wisdom originate?

[65:46]

Pardon? Where does wisdom originate? Where does wisdom originate? And in that chapter, Dogen said, five scandals are five examples of prajna. So prajna is the way all beings are. So that is our original wisdom, the way things are. Actually, I think it is. Our original wisdom. I mean, actually, one of the definition of Buddha nature in the Parinirvana Sutra is Buddha nature is ultimate emptiness.

[67:04]

And ultimate emptiness is wisdom or drajna. So in that sense, Buddha nature is wisdom or prajna, which sees the truth or reality as they are. Well, shall we finish at 4.30? 4.30, OK. We have more time. And this is not being that is brought by erudite causation, because nothing throughout the whole world has ever been concealed. This expression, nothing throughout the whole world has ever been conceived, I think is well known in Sotogen practitioners because this is used or this expression appeared in Dogen Zenji's Tendo Kyokun, nothing is hidden.

[68:21]

And this expression was told to Dogen by a Chinese tenzo. But originally, this expression was one of Soto's masters. His name was Sekisho Keisho, Sekisho Keisho. He is a disciple of Dogo Enchi. And Dogo Enchi is a brother of Ungan Donjo. And Ungan Donjo is a teacher of Bozan Ryokai. So Bozan is a founder of a Chinese sort of school. And so Sekisho, Keisho, and Bozan Ryokai are Dharma cousins, a very close relation. And this Zen master's style of practice is very kind of extreme.

[69:34]

I mean, his Zen-do was called Koboku-do. Koboku means dead tree. That means monks, they are sitting like a dead tree. without moving. Anyway, the excursion comes from a conversation between one of his monks and . When this monk, this master, Sekisho, Kensho, was in his abode room, outside the window, a monk walked. And from outside, the monk asked to Sekisho,

[70:42]

He said, I am in a very close distance, so the monk is seeing the sexual in his own very close. How come I don't see him? Somehow the monk didn't see the abbot. So this is not a simple question. When Sekito said, I say that in the whole world, I say that in the whole world, it is never hidden. So in this case, this it is his face, or he himself. He is not in the entire world. I'm never hidden.

[71:49]

Do you understand? I don't understand. So I don't think the monk understood. You have something to say? I was going to ask you, was he not saying that his original self is Buddha nature? Yeah, that's it. Let me continue to talk the story. This is not the end of the story. So the monk, I think he didn't understand what this means. So the monk told this story or experience to Seppo, another Zen master, and asked, what did he mean when he said, in the whole world, it is never hidden?

[72:49]

Then Seppo said, is there any proof? Is there any place that is not sexual? Is there any place that is not sexual? Sexual is the name of the mountain. This is where Master lived. So of course, this is a made-up story. But we don't think this is really happened. The question, the monk's question, I don't, even though I'm very close to you, I never, I don't see your face. Why I cannot means... Actually, sexual is not a fixed entity. Yeah, he's talking about as sexual as Buddha nature or as entire being.

[73:53]

So that's why he doesn't see particular face, particular karmic existence. And sexual's answer is, it is never hidden within entire world. That means it always there, and not only always within time, but also anywhere. That means this sexual as entire being is always and everywhere. That's why this monk doesn't see. as an object, as an object of his eyes. That means there's no place within this entire world that is not sexual. That means his home. So this entire world is his home.

[74:58]

And this entire world is actually his entire being. That's why the monk doesn't see it. And when Dogen went to China when he was 23, he met Tenzo, who came to his boat to buy a Japanese machine. And Dogen asked to talk about letters, the meaning of letters, words and letters, and also practice. And at that time, Tenzo said, I'm busy, I don't have time to, you know, discuss such a thing now, because he needs to go back and cook for and prepare for tomorrow's banquet.

[75:58]

So he left. And next summer, Dogen visited, not Dogen, but Datendo visited Dogen at the monastery, and they again started to talk on the same question. Then Datendo said, nothing is hidden in the entire world. And that's fine. From that experience to Dogen Zenji, this expression, nothing is hidden in this entire world, is very important. And this is about Buddha nature. So Buddha nature is not something hidden. That is very basis, foundation of his understanding of Dharana.

[77:00]

The reality or Buddha nature is always revealed, and yet we don't see it because it's too close. As saying was, the monk didn't see the sexual face. We are too close, actually. Me and Buddha nature is not two separate things. We don't see because it's too close. That is why he is saying, this is not being that is bred by illusory causation. That is actually the dharma that's the reality itself. And let me be a little bit in hurry.

[78:03]

I want to finish. I don't really understand what this means, but according to a commenter, this is an idea about one of the 62 views about Atman or God or ego. That means this entire world is the fixed being called Atman. And next one is almost same kind of idea. The idea that the entire world and everything in it are my personal possession is a false non-Buddhist teaching.

[79:10]

And I think these two are kind of difficult to, how can I say, clearly understand the difference between Dogen's saying, using the expression, nothing really is hidden within the entire world, and these two. And also, you know, I often draw the, you know, the circle to show the network of interdependent origination, that is also dangerous. If we are not careful, we think that one knot of interdependent origination and this circle as a whole If we think these two are kind of fixed entity, this is exactly what is saying about Atman and Brahman.

[80:18]

So important point we need to be careful is not each individual being as a node of network. And this entirety does not really exist. It's not a fixed entity. So better not to draw the circle. But somehow it's necessary. This is very kind of a subtle point. Sometimes, even in Zen tradition, we discuss about small self and big self. This has the same problem. or a small mind and a big mind. This also has the same, might be same problem. If we think that self, small self and big self, as a fixed entity, then it's against Buddha's teaching of no-self.

[81:30]

And I think next paragraph is Not much to say, I think, because this is a total negation of any idea of being. It is not originally being, original being, original timeless being, because it fills the past right up through the present. It is not emergent being because it does not receive even a particle of dust. It is not separate individual beings because it is an all-inclusive whole. It is not beginningless beings because that is it that thus comes. It is not being that appears at a certain time because my everyday mind is the way.

[82:44]

You must know with certainty that Within entire beings, it is impossible even with the greatest swiftness to encounter sentient beings. Understood in this way, entire being is in itself completely and totally emancipated suchness. Well, first, several sentences are negation of any ideas. So I don't think I need to talk. The last three sentences. It is not being but separate. You must know with certainty that within entire being it is impossible, even with the greatest strictness, to encounter sentient beings.

[83:51]

you know, in the quote of this Nirvana Sutra that said, all living beings and entire being are buddha manja. But here, Togen said, entire being and all living beings never encounter each other. And that means because entire being and living beings are same thing, same thing cannot meet each other. Same as our eyes cannot see our eyes. So there's really no separation or separation. This one entire reality as an entire being is itself the nature.

[84:56]

No dichotomies, no separations, no duality. And understood in this way, entire being is in itself completely and totally emancipated suchness. This emancipated suchness is dōtai datsuraku, datsuraku in shinjin datsuraku. So datsuraku means to drop off. Shinjin datsuraku is dropping off body and mind. And he used this word when he discussed about zazen. But this dhatrak is not only our zazen or our conditions, but the way this entire being is, is dhatrak, dropped off.

[86:00]

That means the root is already cut off. So even though we cling to, but there's nothing to cling to. And yet we try to cling to. That is our delusion. Do you think he had the capacity to feel alone? I don't know. Maybe not. How could he? How could he ever have felt alone? He'd be like, I'm not alone. You know what I mean? not only Dogen, but we are each and every one of us are never alone. We are living things together with all beings, and yet in our mind, you know, I am I, and I'm not anyone else.

[87:03]

That is, I think, a source of, I think, loneliness. But Probably Dogen Phil London when his student didn't answer what he wrote. I think. I'm pretty sure. Please. Pardon me? Yeah, the expression he uses on the second half of each sentence is kind of a Zen expression. So this is not a chorus, but this is almost like as this expression say.

[88:11]

I think it's time to stop. I'll continue next morning. I think he said it's a mayor example. He could extend it. He's intimidated me. I don't know what I'm thinking. I don't know what I'm thinking.

[88:39]

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