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.

[01:07]

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, 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 or realized through miraculous powers.

[02:13]

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.

[03:19]

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 are 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.

[04:21]

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.

[05:28]

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

[06:35]

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.

[07:38]

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 . Actually, means electric, electricity. And is talk. So is telephone. And to make a phone call is . or meal in Japanese is and means take a meal. So if we put like a do, do, then anything, any noun can be used as a verb.

[08:42]

And that is what he is doing here. So she said, the beings that is, how can I say, do, not to listen, 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.

[09:46]

And because of the support by all beings, I can be here. I can be not. And so this being, in this case, shohaku, 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 shohaku. And yet, this is not really shohaku. And not only shohaku, but each and everything is like that.

[10:56]

We are entire being. Please. This sounds kind of Christian to me. Christian, yeah. Kind of Christian, that God makes the world and God makes us on 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.

[12:00]

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.

[13:02]

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. This is all. 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 the real thing. And he said, entire being is a Buddha's words, a Buddha's tongue, the pupils of a Buddha patriarch's eyes, the nose holes of a Zen monk.

[14:03]

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.

[15:17]

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 beings or anything of the like, much less conditioned being or illusory being.

[16:39]

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 a 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.

[17:42]

Hon can be original. or also can be true, true being. Original being means, 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.

[18:49]

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, yet 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 two emptiness is wondrous being, or ,, .

[19:57]

But he said in this case, being of entire being is not such a being. Or anything of the like. So whatever you 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... What is this that just comes? The being, the actual being without being processed through our mind, through our intellectual thinking, please.

[21:02]

Yes. Yes. And also including our consciousness. Yes. As a result of Jung. 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.

[22:08]

So this is a Buddhist theory, even this is a Buddhist teaching, conditioned being. And yet here Dogen said this entire being as a Buddha nature is not conditioned being. Then what? Please. The dependent origination, not what it brings forward as the condition, but that process itself that can't be described as, I mean, wasn't, didn't begin and didn't end. Is that the condition? Is it itself? I think that is what Dogen is talking. So, you know, each and every being Everything, how can I say, come into being within the process of dependent origination.

[23:14]

Interdependent origination is conditioned being. So actually, these are all included into entire being. 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 and Buddha? Buddha and Buddha? Yes. Buddha and Buddha. Yobutsu, yobutsu. Yobutsu, yobutsu. Ah. I don't think so. Do you have some sentence in that chapter? Well, you talked about the mountains and the rivers, and you're not there without a good individual. So this seems a little bit...

[24:29]

I don't think there's a discrepancy. He is kind of a, how can I say, negate 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.

[25:41]

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. I think that is what he's doing here. So he doesn't negate, you know, 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, unconditional. 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.

[26:50]

It's a kind of a map or like taking a photo. 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 the right thing. Please. Sensei, when you say before we think about it or before we experience reality, before we experience, there's no such reality, right?

[27:53]

It knows that 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. 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 that we're 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. It's a way that we talk about it logically. Yeah. I think it's not in the realm of experience.

[28:56]

Experience or thinking. Or in the realm of thinking. Yeah. It's actual thing we are actually living. And any idea, thought, or teaching is a copy of that reality. And that reality cannot be explained or conceptualized or anything. Although we are living in that reality, and actually within that reality, we are making the copy. And yet we cannot see it. which we see it, then that thing 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 real, within my thinking, my experience, my understanding, my map.

[30:02]

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. That's why, you know, that's the, 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 letting go of 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.

[31:08]

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. This Ji is not the self as a person. Please. To me, to call it a map or a copy indicates that there's some... between reality and the map of the copy. And I don't think that's what you are saying, because it's more like a language that has no connection at all with reality.

[32:16]

That's what I mean. That is what I mean. Yes. It seems like Other than that, I wanted to point out the same thing to people. They would take a stick and, like, hit them, right? You know, like, and they would bring them back to what is for something, you know? Yeah, and Dogen is doing the same thing using words. Does that not make words real? Pardon? Well, yeah, we are hit by dogma with these words.

[33:31]

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 the first dogma meant by what he said, dōtoku. Dōtoku, dōtoku is, what is dōtoku in English? Dōtoku means expression. So this is dōtoku. Dōtoku is if we, when we awake to a certain reality, we must, that experience should be expressed using by words, by using words. He wrote one chapter of Shōbōgen's Dōtoku. So using words is not something we have to avoid in Dōgen's teaching.

[34:36]

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, you know, awake to the reality prior to, prior to and before the same work, so many. 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.

[35:39]

In a sense, yes. All the thinking, image, or experience we do is through our sense organs and mind, intelligent 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. 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 concept are illusory being.

[36:47]

It has nothing to do with such things as mind and object, substance and form. 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. I think of it as When you talked about the moral and the bone, the essence of being, I think of some of this as an atom. Atom. Dogen is saying is that, really, it's the atom and the waves and the electrons and all that, and it's always moving and processing and changing. And so that to me is the video. What I think he's getting at. I think that's the idea. It's really moving, changing.

[37:54]

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. And this is a This refers to a kind of theory in Abhidharma, particularly Abhidharma Kosha, the self, this body and mind, and the environment are a result of causes and conditions.

[39:07]

called karma. 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 the result of our karma. 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. So these two are in Buddhist term called eho, shobo and eho. Ho means result or recompense.

[40:11]

Sho means right. Shobo means this body and mind as a result of past karma. And eho is the word that 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. is not created by such a waxing influence of karma.

[41:19]

So this is a kind of a negation of the theory in Abhidharma teaching. It is not brought by illusory causation. This is about a twelfth length of causation. you know, because of ignorance, you know, after 12 links, the result of our life flow of suffering is, you know, caused. So this, you know, Twelve links of causation is so-called cause and dependent origination caused by our ignorance. That is what this means, illusory causation. And does not come into being naturally.

[42:24]

Naturally means without cause. you know, this is not Buddhist teaching. In Buddhist teaching, nothing caused by naturally, that means without cause, but everything, you know, arise with some cause. So this is not Buddhist idea, but he negate 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's caused. 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,

[43:49]

And the i-pupils 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 theories explain, 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.

[44:52]

It doesn't come, it doesn't arise, and doesn't perish. Please. Is he meaning what you've been calling Buddha nature then? Yeah, he's saying entire being is Buddha nature. Yeah. And Buddha nature is not those things explained or thought using those various concept, idea, or theories. Is he saying that the entire bingo includes all of these? Yes. Yes, that is the point. He negates all of those things, but he doesn't negate, really negate it. It's like the lotus, not lotus, but the heart sutra said, no eyes, no ears, no nose, no tongue.

[45:57]

But it doesn't mean 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. He's not... 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 is completely free from all objective dust, means free from duality, dichotomies.

[46:59]

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

[48:05]

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's covered with rock and that, so we cannot see the beauty of the diamond.

[49:09]

First we have to find it, and then we need to work to take the dirt and rocks away and polish the diamond. then our Buddha nature become 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 the 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.

[50:15]

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

[51:28]

Actually, and there's nothing that can, you know, this widely ranging heart of consciousness in separate world from the Buddha nature, never sees it. If you feel that way, it means other, you have got the God. If you really have that faith, if you sit there and you feel like, It's Vic, you know? This doesn't, I don't know what it is, but whatever happens, it's completely fine. If you feel as that, you have this already done, don't you think? It's Vic. 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.

[52:31]

You know, as of this entire world, there's more objective dust. Please. Objective dust means something which cover the land. Please. Mm-hmm. Mm-hmm. Very good point. Okay. Okay. So this entire world is completely free of all objective dust.

[53:57]

Nothing hides this diamond. It's always there. That's the same as this entire ten-direction world is one piece of bright power. Nothing is hidden. Going back to the paragraph where I guess there was 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 What world is a diamond, right? Why do we have to let go? Why not pick up thought and accept thought? Why not pick up bells and send bells? Anything, right? That was his original question when he was a teenager, how we have to practice.

[55:00]

And this is the answer. Doing the long quick chat. OK? 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 ways, 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.

[56:17]

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 siddhartha. Siddhartha is to cut off. And our busily-engaged and widely-learning karmic consciousness, inseparable from the Buddha nature, never ceases. This expression, the root source of our illusion, is severed, cut off, is taken from Shodokar. What is Shodokar? The song of enlightenment of the way. And in that poem, he said, to cut off the root of illusion or illusory thought is what Buddha verified.

[57:32]

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.

[58:52]

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 is no such thing 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, when 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 zazen. 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.

[59:57]

I never had even one single thought that lasts forever. Believe me, this is true. You know, the thoughts are coming and going, coming and going. There's no root. It's like a cloud in the sky. So when we really see the nature of illusion or delusion or illusive thinking, it's there, and yet we are not being fooled by those illusive 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.

[61:05]

But 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. Yes, that's what I think Dogen is saying. And why do we range in karmic consciousness?

[62:08]

Inseparable from the Buddha nature, 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? Oh, yes. You know, that story, you know, Buddha has no, and dog has no Buddha nature because dog has karmic consciousness, is, shows how

[63:33]

how can I say, how different, how far we are from the Buddha. Because we cannot live without karmic consciousness. And yet, you know, 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 time-consciousness is not a real thing. Without thinking, the thought we think using time-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.

[64:48]

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, might be more powerful to show us the truth. Actually, Fat Dogen's writing is not true, really. Please. Where does wisdom originate?

[65:54]

Pardon? Where does wisdom originate? Where does wisdom originate? So Prajna is the way all beings are. So that is the origin of wisdom, the way things are. Actually, I think it is the origin of wisdom. I mean, actually, one of the definition of Buddha nature in the Parinirvana Sutra is Buddha nature is ultimate emptiness.

[67:12]

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

[68:30]

And this expression was told to Dogen by a Chinese ,, but originally this expression was one of Soto's masters. His name was Sekisho Keisho. Sekisho Keisho. He is a disciple of Dorgo Enji. And Dorgo Enji is a Dharma brother of Ungan Donjo. And the Ungan Donjo is a teacher of Tozan Ryokai. So Tozan is a founder of a Chinese sort of school. And so Sekisho, Kesho, and Tozan Ryokai are Dharma kind of Dharma cousins, so very close relation.

[69:31]

And this master's style of practice is very kind of extreme. I mean, his zendo word called koboku-do. Koboku means dead tree. That means monks, they are sitting like a dead tree. without moving. Anyway, the expression comes from a conversation between one of his monks and . Then this monk, this master, Sekisho, Kensho, was in his abode room.

[70:35]

Outside the window, a monk walked. And from outside, the monk asked to Sekisho, 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. They'll find that he talk, speak. So this is not a simple question. Then Sektor said, I say that in the whole world, I say that in the whole world, it is never hidden.

[71:43]

So in this case, it is his face, or he himself. He is not in the entire world. I'm never hidden. 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, I was going to ask Lois, 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?

[72:59]

Then Seppo said, is there any truth? Is there any place that is not sexual? Is there any place that is not sexual? Sexual is only on the mountain. This is where Master lived. So, of course, this is a made-up story. We don't think this is really happened. The monk's question, even though I'm very close to you, I don't see your face. Why I cannot? Actually, sexual is not a fixed entity. Yeah, he's talking about as sexual as Buddha nature or as an entire being.

[74:03]

So that's why he doesn't see particular faith, particular karmic existence. And sexual atha is never hidden within the entire world. That means it's always there, and not only always within time, but also anywhere. That means this 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, and this entire world is actually his entire being.

[75:13]

That's why the monk doesn't see it. When Dogen went to China when he was 23, he met Tenzo, who came to his boat to buy a Japanese mushroom. And when Dogen asked to talk about a letter, the meaning of letters, words and letters, and also practice. And at that time, Tendo 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. So he left. And next summer, Dogen visited, not Dogen, but Tendo visited Dogen here.

[76:20]

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 Dharma. The reality or Buddha nature is always revealed, and yet we don't see it because it's too close.

[77:23]

As soon as the monk didn't see the sexual faith, 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 thinks this is not being that is bred by illusory causation. That is actually the dharma that's the reality itself. And let me little be in hurry. I want to finish. I don't really understand what this means. But according to a commentary, this is an idea about one of the 62 views about Atman or God or ego.

[78:52]

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. 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, I often draw the circle to show the network of interdependent origination.

[80:01]

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. 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.

[81:07]

Sometimes, even in Zen tradition, we discuss about small self and big self. This has the same problem. or small mind and big mind. This also might be the 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. 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 original being, original being, original timeless being, because it fills the past right on up through the present.

[82:23]

It is not emergent being because it does not receive even a particle of dust. It is not separate individual being because it is an all-inclusive whole. It is not visionless being because what is this that thus comes? It is not a being that appears at a certain time because my everyday mind is the way. You must know with subtlety 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.

[83:25]

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 that separate . You must know with certainty that within entire being, it is impossible, even with the greatest swiftness, to encounter sentient beings. You know, in the quote of the Nirvana Sutta that said, all living beings and entire being are Buddha nature. But here, Dogen said, entire being and all living beings never encounter each other.

[84:35]

And that means because entire being and living beings are same thing, same thing cannot meet each other. You know, same as our eyes cannot see our eyes. So there's no, really no separation or separation. This one entire reality as an entire being is itself to the nature. 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 Bōtai Datsuraku, Datsuraku in Shinjin Datsuraku.

[85:41]

So, Datsuraku means to drop off. Shinjin Datsuraku is dropping off body and mind. And he used this word when he discussed about the Zen. That this dhatrak is not only our zazen or our conditions, but the way this entire being is, is dhatrak, dropped off. 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. Did Dogen ever feel alone? I mean, you know, I think he had the capacity to feel alone.

[86:45]

I don't know. Maybe not. How could he? How could he ever have felt alone? He was like, I'm not alone. I mean, you know what I mean? not only Dogen, but we are, each and every one of us, 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. That is, I think, the source of, I think, loneliness. Probably Dogen feel lonely when his student didn't answer what he wrote. I think. I'm pretty sure. Pardon me?

[87:52]

Yeah, the expression he uses on the second half of each sentence is kind of a Zen expression. And so this is not a cause, but this is almost like as this expression says. I think it's time to stop. I'll continue next morning.

[88:40]

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