Page 15, left side, third paragraph. I left one paragraph this morning. When those who study Buddhism seek to learn about water, they should not stick to the water of humans. they should go on to study the water of the way of the Buddhas. We should study how we see the water used by the Buddhas and ancestors. We should study whether within the rooms of the Buddhas and ancestors there is or is not water. So, He discussed about, you know, there are many different views of water.

[01:01]

For human beings, water is water, of course. For heavenly beings, water is like a jeweled necklace. For hungry ghosts, water is... Human water is... What's the word? Ass and blood. And for dragons and fish, water, human water, is their palace or dwellings. So now he is saying that is still human, talking about human water. And he is asking us, we should study the Buddha's water. I think this means, you know, I talked about the expression from the Lotus Sutra. There it said, Buddhas, all Buddhas appear into this world only for one reason, to show us the truth or true form of all beings.

[02:19]

That means we don't know. true form of all beings. We only know the forms seen from human eyes. So we only see the human water, and we use that human water as water. But it may be something else for Buddhas and ancestors. And that is what Dogen has been discussing. That is real water. And he's saying we should see the water as a form of all beings. That means, actually, the water just as it is. But we see water as a kind of object of our desire. Of course, we need water to drink when we are thirsty. So, you know, Water is the main part of our body.

[03:23]

So without water we cannot live. So we need water to be human. To be ourselves we need water. But more than that, we use water or we see water as an object of our desire. It is more than our need. And we pollute the water. And because of the pollution caused by human beings, many living beings, not only water, but many living beings had to die. And that pollution is also harmful to ourselves. I think that occurs because we see water as an object of our desire and use the water to fulfill our desire.

[04:29]

This activity of fulfilling our desire is harmful to ourselves too. To see, you know, that is, I think, to see the reality of all beings. That means we are living together with all beings. We are connected with all beings. So we kill part of this network of interdependent origination. Actually, we are killing ourselves. So how we can keep this entire network as healthy as possible, in a wholesome way, I think that is one of the most very important point in our entire civilization in this century, I think. So how to see the water as it is, or how to see water as Buddha, Buddha's sea, and how we can live together with the water.

[05:33]

I think this is a very important point. And if we apply Dogen's teaching here, we should study the water, mountains and waters, from the Buddha's point of view, and how we should use water, and actually how we should use our own life. I think that is a very important point, I think, of our practice. Not only as Buddhists or Zen practitioners, but I think as all human beings or living beings. Please. For much of my life, I've been very despairing about the way humans interact with the planet. following up or carrying forward the view that all things as they are is the actualization of Buddha, even in each moment, made me think that maybe this despair is misplaced, and that even as horrible as we humans are to this planet, is okay, ultimately.

[06:51]

I'm not sure, okay or not, but anyway, that is the way we are now. So I think we have to accept it. Then, without accepting, I think we can't work with it. You know, accepting doesn't mean it's okay, but I think without accepting, we cannot make it better, I think. So... Yeah, I think so. So, you know, without knowing that we are destroying the nature, and by destroying the nature we are destroying ourselves, we think this is improvement. We have been thinking to develop human civilization in this way, in the material way, is a development. That is how we have been thinking and working. But now we know that doesn't really work.

[07:53]

I think that is where we are. Then, as a wisdom of Buddhas, then what we should do? What direction we should go? I think that is direction I think we should work. So I think to accept is important or otherwise we just be in denial. It's a kind of illusion. So I don't think it's okay but I think we have to, how can I say, accept that reality. Purification. Purification. Well, Dogen teaches about purification.

[09:27]

You know... OK. You know, there are... In Uji Shobo Genzo, there are two chapters. One is cleaning your face. Washing your face. Senmen and Senjo. What is Senjo? Cleaning, anyway. This is how to wash your face. And how to use toilet. Purification. It's a very, you know, important way of purification. He said we should, you know, wash our face every morning, right after waking up, in the correct way. You know, he prescribed the forms, procedure of washing, in very detail. And some traditional monasteries, they're still doing in that way. I'm not sure how complete or not.

[10:33]

But that kind of, you know, so purification is not something, I think, something mysterious. But purification is our day-to-day way of life. If we make a mess, we just clean up. When we wake up, we wash our face, then we feel refreshed. It's a purification, I think. It's a very important and down-to-earth and concrete way of purification. It's not a ceremony. It's an actual thing. So, I think in Dogen's teaching, those day-to-day concrete activity has very deep meaning. Problem for me is I don't like those forms. So, I have to make repentance. Yeah, how to wash, yes.

[11:37]

They don't know how to use toilet. Is there a chapter in Shogun Getsu about repentance? Actually, I think this Hotsugamon is taken from Keisei Sanshoku. I think so. And part of Keisei Sanshoku is about repentance. So he asked us to study how to use, how to view water and how to use water as a Buddha ancestor. And from next section, he discussed about mountains and waters as a kind of a dwelling of wise men and sages.

[12:42]

and from this paragraph until the last paragraph on the right side of page 15 is about mountain dwelling. And after the last paragraph of page 15 until the second paragraph from the bottom is about a people or a person lived by the water. So let me read paragraph by paragraph. It says, from the distant past to the distant present, Mountains have been the dwelling place of the great sages.

[13:46]

This expression, distant past to the distant present, excuse me, is Chokon. Ko is ko in kobutsu, or old buddha, so old. And kon is kon in nikon, that is the present. And these are the same word, same character, which means to transcend, to go beyond. So this English translation, distant past to the distant present, doesn't convey this kind of connotation.

[14:56]

This is not a mistaken translation. This is what Dōgen is saying, but because of this usage of words, we also see that Dogen is talking about the transcending of this present moment and the transcendence between or distinction between this present moment and eternal Buddha. So those two become one at this moment. That is Genjoko-an. So, in this sentence, Choko Chokon really means from distant past, but distant present doesn't make any sense. But this means, you know, beyond the distinction between this present moment and eternity. And this intersection of present moment and eternity is, I think, in a sense, where Buddhas and ancestors dwell.

[16:12]

And that is the mountains and waters. So this is not simply the time, but that is the place. And wise men and sages, as I said this morning, wise men means, I mean, sages mean the bodhisattvas in the final ten stages of bodhisattva practice. And wise men means people before that. But here Dogen doesn't really make distinction between those groups of people. But I think this can all mean Buddhas and ancestors, or enlightened persons, or Buddhist practitioners. Have all made the mountains their own chambers, their own body and mind?

[17:16]

So for those bodhisattvas, or buddhas and ancestors, this mountain is their dwelling, is their room. Not only that, it is their own body and mind. They are the mountains. And through these wise men and sages, The mountains have appeared. Appeared here means Genjo again. So, appeared doesn't really convey that meaning. Genjo is the eternal truth is manifested at this moment. That is Genjo. So, buddhas and ancestors are dwelling within the mountain and manifest the mountain through their practice.

[18:19]

However, many great sages and wise men, we suppose, have assembled in the mountains ever since they entered the mountains. No one has met a single one of them. There is only the expression of the mountain way of life. Not a single trace of their having entered remains. This means once those sages or buddhas and ancestors enter the mountains, they disappear. It means they become one with mountains. you know, when Dogen said mountains are dwelling of Buddhas and ancestors, of course there's, you know, a kind of a historical background in the early history of Zen.

[19:30]

all well-known Chinese Zen masters entered the mountains and established their own monasteries on the mountains. And, for example, the person who established a temple on Mount Hyakujo, or Baizhang, was called Baizhang. So the person becomes the mountain, or the person is called with the name of the mountain. That is a kind of association with this sentence. People disappear and become the mountain itself. All other well-known masters like Issan, or Guishan, or Tozan, or Tonshan, are all the name of the mountains they dwelled.

[20:32]

So, in that sense, they become a part of the mountain, or they become the mountain itself. Please. Not in China, but in India. The name of the mountain is Keisokuzan. I forget the Sanskrit name, but Keisokuzan in Chinese or Japanese means the mountain of chicken leg. It said Mahakasyapa entered, he didn't die, but he is still there. He was in Samadhi, in that mountain, and he was waiting for the Maitreya Buddha coming. How many years ago?

[21:41]

Later, I forget. It said 56 billion years or so later. Please. Where it says wise men and sages, are we too soon? Pardon? You know, in the 75 volume version of Shobo Genzo, The one fascicle before San Sui Kyo is Rai Hai Toku Zui. Rai Hai Toku Zui is making prostration and attaining the mellow. He wrote this fascicle in the beginning of the same year, 1240.

[22:51]

But after he wrote this Sansuikyo, he wrote, he made some addition on that fascicle. And that, within that addition, he said, he discussed about one kind of a custom in Japanese spiritual mountains. They make a... they call it a kekkai or a shima in Sanskrit, where women cannot enter. Only men can enter there and practice. Actually, Mount Hiei was the same. Women cannot be there. And many of the spiritual mountains, like Shugendo, Women cannot enter because they are men. So women are the cause of problems. Again, this is a kind of action of contact.

[23:55]

Some people try to avoid contact. Then they can be pure. Yeah. It doesn't work, I guess. And Dogen was very, again, very, I mean, criticized that custom with very harsh words. He criticized the keeping women out? Yeah. He said, if women are cause of problem, men are cause of problem too, for women. According to the story, when Buddha's mother, not actual mother, but stepmother,

[25:01]

Actually, Mahapajapati wanted to be Buddha's disciple. Buddha said, because we now accept women, the length of true Dharma is shortened 500 years. But I don't think that is what Buddha really said. Maybe later some men added. Anyway, where was I? Oh, they disappeared in the mountain. And there is only the expression of the mountain way of life. So those people, those Zen masters are not only Zen masters in China, but those people who entered mountains become part of the mountains and their individuality disappears because they merged in the mountains.

[26:18]

Their so-called karmic consciousness disappears and they really become part of the mountains. and only the trace of mountain way of life appeared or remains. Please. I think at least become one with Buddha. It's kind of dangerous to say that they became Buddha. Please. Earlier, you were talking about the object is actually the beyond. Yeah. Here, he's saying, maintain ways of life. And this life is, again, kakkei. That is not kind of an abstract life, but it's day-to-day activities.

[27:22]

more like a household, do actions. So, being one with Buddha, you know, Buddha carry the water, Buddha collect the firewood, and Buddha, you know, prepare meals. So that is the Manpen style of life. And in Shobo Genzo, Gyoji is usually translated as continuous practice, Dogen collect many examples of those people who spend the lifestyle of mountain or mountain way of life. And I think it's very interesting for us. And if you like, you know, this Genzo-e, I'd like to continue maybe next year.

[28:25]

And if you like, If you don't like, I don't want. And I'd like to study with this Gyoji. I think it might be really interesting. Please. Well, the trace is a translation of one expression, shoseki. Shoseki is like a footprint. You know, when we walk, there's a footprint.

[29:30]

So when we see the footprint, we see that someone walked on this path. That is the meaning of trace here, but under the forms, that what I said this morning, iigi, I think this is a trace of the forms or a trace of the people who walked in that forms, in that style. Oh, yeah. Yes, not a single trace of their having entered remained. So the trace is not remained. Right? So... Hm? Trace? So they, you know, they really become one with the mountains and they lived in the mountains' way of life.

[30:45]

But their trace is not remained. Means, this trace is not remained is something to do with Tozan's saying of, you know, the way of birds. Birds migrate, so birds know where they are going every year, no matter how distant. But we don't see the path, we don't see the way of birds, but birds know it. So even though the trace does not remain, If we see the mountains or mountain way of life without the footprint, even though there's no footprint, still we see the trace, you know, those people lived in that way.

[31:49]

I think that is a connotation of this trace. Okay? Let's see. And next sentence. The crown and eyes of the mountains are completely different when we are in the world gazing off at the mountains. And when we are in the mountains, meeting the mountains. So he's talking about the difference between seeing the mountains from the city and seeing the mountains from within the mountains. As Dogen said, in Uji, Shobogen's Uji, being time, I introduced. He said, we should enter into the mountains and see the southern peaks from inside.

[33:00]

And he said, seeing the mountains from inside and seeing the mountains from outside is different. Actually, as he said in the beginning of Sanseikyo, there's no such place, you know, outside of mountains. We are all within the mountains. But Dogen said, if we don't have the eye to see the mountains, we are outside. So this doesn't mean this outside of the mountains or from the world. doesn't really mean there is a border between the mountain and the world. This world is a part of the mountain. But unless we, not as a space, but unless we really enter within that mountains, that reality of life. We cannot really see the reality of life.

[34:04]

That is what he is saying. That means when we start to practice, we allow body and mind or take a bow as a bodhisattva and try studying Buddha's teachings and practice something like zazen or any day-to-day activities for this purpose. Then we are seeing the mountains from inside. So this means, you know, when we really practice within mountains, then the scenery of the mountain is different from just observing from outside. Please. Just before that, the word expression, is that another use of the word? Expression, where is it? sentence before.

[35:07]

Yes, this is Genjo too. So Dogen asked us to get into the mountain and live there. Later after, now, when he wrote this, he was not in the mountains, actually. But three years later, he moved into mountains, really. And since then, he often talked about mountain dwelling. And he wrote many poems about mountain way of life. Please. Suzuki Goshi in Zen My Beginner's Mind talks about I think so. Nothing special.

[36:15]

from the people from the outside of this, you know, community, when first come, it's strange, I think, or something special or unique, at least. Yes. Beyond our people's common sense, it's kind of strange. Okay, so he asked us to get into the mountains and live there and see the southern peaks from inside. Our concept of not flowing and our understanding of not flowing should not be the same as the dragons and Dragon's understanding.

[37:25]

You know, when we are in the mountains, we don't see mountain is walking or the water is moving. When we are in the water, like dragons or fishes, see water not moving or not flowing. But here he is talking about, you know, mountain way of life. And when we are in the mountains, even though we are in the mountains, we see both flowing and not flowing. So seeing only not flowing is just a half of reality. And humans and gods decide in their own worlds.

[38:27]

And other beings may have their doubts about this. Or then, again, they may not. So we are the same. We still have doubts. Or maybe not. have a doubt or not have a doubt. This is our condition and we should practice, you know, this condition and how we can live within the mountain. We should inquire how we can live within this mountain. You know, this question or doubt is... How can I say? is an energy for us. When we lose question or doubt, then we lose the energy to inquire the way of mountain, you know, deeper and deeper.

[39:34]

So, you know, as Dogen said in Genjo Koan, even when we are sailing in the ocean, ocean looks like a one circle. But this one circle is not the entire forms or characteristics or virtue of the ocean. So we should inquire the virtues of ocean in detail, one by one. And he said, when we encounter one thing, one dharma, we see or we closely see one dharma. When we practice one dharma, we really penetrate one dharma. So, this meeting and penetrating one by one, In the case of practicing in a monastery, doing Tenzo and working in the kitchen, or being a Ino, or a Doan, or whatever you are doing.

[40:46]

You know, when we meet one thing, we barely understand that thing. When we just seeing from outside what someone is doing, we don't really understand. unless we do this with our own body and mind. So, one by one, we try to deepen our understanding about what Mountain looks like through each concrete practice. So we don't need to, you know, negate or neglect our questions or doubts about the mountains. So our questions or doubts are a source of energy to inquire more. And next.

[41:47]

Therefore, without giving way to our surprise and doubt, but we should not give away to our surprise and doubt and overwhelmed, we should study the words, mountains flow. with the Buddhas and Ancestors. So we have to practice and study with Buddhas and Ancestors. And our teacher is hopefully Buddhas and Ancestors. Hopefully. I mean, yes it is. I mean, we encounter our teacher as a Buddha ancestor, even though our teacher is just an ordinary human being. Uchiyama Roshi often said, no human being can be a teacher, or can be a true teacher. Only Buddha is our teacher, and only our Zazen is our true teacher.

[42:52]

No human beings can be a true teacher. Human beings are just human beings, or still ordinary beings. And yet, he continued, as a human being, the teacher who teaches you that only Buddha and your Zazen is a true teacher, is a true teacher. If the person says, I'm a true teacher, so I make no mistakes, so you have to follow me. If you have such a teacher, better to have a question. And Uchamaru-shi often said, I never face my students. he is facing the Buddha. And if you, he said to us, if you want to be my student, you should face the same direction.

[43:58]

So we see his back, not his face. So that means he never taken care of his students. But he just practiced for his practice, for his own. And if I want to be his disciple, I have to just follow his direction, and I have to walk with my own legs. He often said, teacher is not a caretaker or a babysitter. Right after my ordination ceremony, the day after my ordination ceremony, I had a chance to talk with him personally. And at the ceremony, my father was there, attending. And of course my father asked Uchiyama Roshi, please take care of my son. But Uchiyama Roshi said, I cannot take care of you.

[45:01]

You have to practice for your own. That was my... that was the first teaching after my ordination. And I... accepted. That means I really rely on him. He said I cannot rely on him. And by accepting this, I rely on him. That means try to walk with my own legs is how I rely on him. But actually he helped a lot. He always showed me which way I should go. But once I started to walk, he didn't say, you know, you shouldn't do this or that. He really trusted me. He just sent us to America.

[46:07]

Sawakiroshi didn't have his own monastery, so his students, his disciples should, you know, practice by themselves. Because Sawakiroshi was always traveling all over Japan to teach. And Sawakiroshi said, this is a... how can I say? When you grow like a cattle, like a cow, you know, they send the cow in the mountains and leave them there until the winter comes. And they grow by themselves and just get them. That is Sawakiroshi's way to educate his disciples. And that is Uchiyamuroshi's style too. You know, when he retired, He was 63. He had to retire because, as I said, he was physically very weak.

[47:16]

He couldn't do Sesshin anymore. But when he retired, I was 26. And when I came to America, I was still 26. You know, very young. But his way, just go and grow by yourself. It's a very kind way of training, but very difficult for us. Anyway, let's see. So, anyway, he said, we should study the words, Mount Pain Flow, with the Buddhas and ancestors, with our teacher. And, taking up one view, there is flowing. Taking up another, there is not flowing.

[48:20]

At one turn, there is flowing. at another, not flowing. If our study is not like this, it is not the true dharma, true dharma wheel of the Das-Kam-Wan. Das-Kam-Wan is Tathagata. The expression of the last two sentences is kind of strange, but it means, you know, as Dogen said before, the mountain has two virtues. One is dwelling peacefully. Another is constantly walking. These are two sides of the mountains. Constantly walking and being peacefully still. These are kind of two, in a sense, opposite ways. But, Dogen said, a mountain has always these two

[49:24]

virtues. And, if we only study one side, just going, or just being still, our practice is not the true Dharma Wheel of the Tathagata. The Buddha's teaching has always two sides, being peaceful, peacefully being still, and always walking. And next he said, An old Buddha has said, if you wish to avoid the karma of Abhikhi hell, do not surrender the true Dharma, the true Dharma will of the Thus Come One. This is a quotation from Shodoka, or the Song of Enlightenment of the Way, by Yōka Genkaku. This is a very famous, well-known poem.

[50:26]

Long poem, but beautiful. But what he is saying is, we should not slander the true Dharma Wheel of Tathagata. And this dharma wheel has two sides. One is being really peacefully there. Another is constantly walking, go higher and deeper each moment. And, let's see, Uchiyama Roshi wrote a book titled... What is the title? Susumi to Yasudai. Susumi to Yasudai. What is the translation? Susumi is progress or improvement and Yasudai is peacefulness.

[51:27]

So in progress and peace... He... He studied Western philosophy at his university undergraduate and graduate school in Tokyo. And he studied Christianity. And after that he became a Buddhist monk. He said, when he was a student, he thought that was in the beginning of the 20th century, or maybe middle. No, it's still beginning. He thought, you know, he is living. in the kind of intersection of Western civilization and Eastern tradition.

[52:32]

You know, Japan was so much influenced by Western civilization since 19th century. So the way we were educated is almost Western. And yet, as a tradition, he lived still in the Eastern or Japanese tradition. And I think while he was studying Western philosophy, he thought that characteristics or features of Western civilization is progress, improving, become better. you know, by working hard or making effort. And Uchamaro thought the future feature or characteristic of Western or... not Western, but Eastern or Asian culture is peacefulness, being still.

[53:45]

So, not much, you know, material civilization developed, at least in Japan. And he thought now he was in that intersection, and he would like to find or discover the best way to integrate those two. So that was the main theme of his entire life, not even before he became a Buddhist. I think he was true. He was right. Not only him who lived in early 20th century Japan, but all of us are living in a kind of intersection of not only Eastern and Western, but all different cultures or civilizations become one thing.

[54:48]

This entire world becomes one society. And we have to study each other. Otherwise, you know, we have to fight forever. And among those different cultures or civilizations or spirituality or tradition, Buddhism can be one of them, one of the very important elements. And the main point of Buddhism is to find a peace, live with a peaceful mind. And Western culture is, go ahead, go beyond, go that way, to the goal. I think that is right. And how we can integrate those two?

[55:51]

It's very important, I think, for us living together. Not yet. I'd like to translate it. It's a very meaningful book. So, his idea of progress and peace, I think, came from... or at least one source of his idea is this this teaching of Dogen, we should see or study both being still within peace and still we should walk. Please. I have been translating several books. If you want to know, I'll give you the list of the books. Or you can find a few at the bookshop here. Please. What was your philosopher, your teacher's study?

[56:57]

He's got a name? No, I just said he studied Western philosophy. But his major, I think, was Kanto. Kanto was Hegel. Kant. Yeah, German philosopher. So he studied German philosophy. Anyway, so I think this is not only for Zen practitioners, but to study both peace and progress is really important for us who are living in this century. Let's see. Next. These words. These words mean the words or expression of the mountains.

[57:59]

Mountains always or constantly being peacefully abide. And also mountain is constantly walk. These expressions. These words should be engraved on skin, flesh, bones, and marrow. This means our own skin, flesh, bones, and marrow. It means our entire being, body and mind. And engraved on interior and exterior of body and mind. Interior and exterior of body and mind. This is a translation of Shinjin, Esho. Shinjin is body and mind, and Esho is an expression I use as a show, as a retribution of karma, as body and mind, as my own body and mind.

[59:11]

And sho, or exterior, means the environment, environment or circumstance we are living in. So those two. So we should engrave these words, I mean, constantly within peace and constantly working on both inside and outside of ourselves. That means we should really live on that basis. And engraved on emptiness and on form. Form and emptiness, of course, from the Heart Sutra. So we should see both sides, form and emptiness. Form is emptiness and emptiness is form. And this peacefulness, peace and progress should be engraved, inscribed on both emptiness and form.

[60:20]

And they are engraved on trees and rocks. Engraved on trees and rocks. This is from a story. a friend in Buddha's previous lives. He was a practitioner. And he was in the mountains. And he found some kind of monster. It's not a tiger. Monster. And the monster is reciting some verse. First two lines of verse. I forgot the verse. That means everything is empty. I mean, everything is impermanent. Anyway, the beautiful verse. And he was attracted and he wanted to second half of the verse.

[61:25]

But the monster said, I'm too hungry to recite the rest of the poem. Then the Bodhisattva said, you know, after you chant the rest of the verse, you can eat me. I offer my body to you, so please, you know, recite the verse, the second half of the verse. the Master recited. And the Bodhisattva inscribed those verses on the trees and stones. And I don't know whether he was eaten or not. Anyway, that is the source of this expression. Inscribed on the trees and rocks. And that means, you know, not really inscribed, but trees and rocks and everything is the reality of emptiness and impermanence.

[62:27]

So actually, these things are actually really engraved on everything. So when we see everything, we see the reality of all beings. and engraved on fields and villages. These fields and villages came from one section of the Lotus Sutra. But I forget what it meant. Anyway, I don't have time to talk on each detail. So, let me go ahead. We have a long way to go. Although we say that mountains belong to the country, actually they belong to those who love them. I think this is a very well-known phrase, sentence.

[63:32]

And Gary Schneider loved this sentence. You know, mountains as our common sense, mountains belong to the country. But he said, mountains really belong to the people who love mountains. That means practitioners. And this is not only the real, actual mountains, but that is, you know, this world, this reality, our life, And when the mountains love their owners, I don't like the word owners. I don't think this is owners. Caretakers. I don't know. A person who lives in the mountains. The wise and virtuous inevitably enter the mountains. because the reality of life loves us.

[64:42]

We have to, not have to, but we inevitably are being sucked into the mountains. And when sages and wise men live in the mountains, because the mountains belong to them, trees and rocks flourish and abound. And the birds and the beasts take on a supernatural excellence. I don't know the supernatural. It's not really supernatural. Another possible translation is spiritual. Spiritual, I think, is better. So, mountain belongs to people who love mountain. And people who love the mountain enter the mountains. And when those people live in the mountains, you know, the mountains is, how can I say, start to emit the light, the spiritual light, to become something special.

[65:51]

So that attracts more people, or way-seekers. That is what I think he is saying, you know, I'm confused about the ownership. I didn't like that word, but there's a lot of ownership in those sentences, and I'm wondering if that means that mountains and people who love them are really one, and belong to each other. Yeah, they are actually one, yes. The word Dogen uses is shufu. Shu can be owner or lord. But shu also means host in terms of host and guest.

[66:58]

You know, that is used in Sando-kai, or Hokyo-zanmai, host and guest, or five ranks. So, when a master lives in the monastery, the master is a host of that monastery, and students are guests, in a sense, or practitioners are guests. That kind of, I think, meaning of shu. So I don't think owner is a right translation. Abbot is not the owner of the monastery. I don't think. This is because the sages and wise men have covered them with their virtue. Virtue of practice and insight and virtue of, you know, of course, the true form of all beings or reality of life.

[68:13]

So the life becomes more and more vital, vigorous. So our environment, this situation, our place becomes more and more, how can I say, flourished, vital, vigorous. you know, whether the practice center can be vital or vigorous or active, depending upon who is the teacher and who are the students. Depending upon who are there, you know, the condition of the Sangha is, you know, changed. So when we have a really good teacher and sincere practitioners, you know, this, wherever we are, is really become a great mountains. We should realize that the mountains actually take delight in wise men, actually take delight in sages.

[69:26]

So mountains love those practitioners, and practitioners love the mountains. Throughout the ages, we have excellent examples of emperors who have gone to the mountains to pay homage to wise men and seek instruction from great sages. There are many this kind of stories in Chinese classics. And at such times, the emperors respected the sages as teachers and honored them without standing on worldly forms. I'm not sure whether historically this is true or not, but there are many of such stories, and Dogen introduced one of them soon.

[70:32]

for the imperial authority has no authority over the mountain sage. And the emperors knew that the mountains are beyond the mundane world. I'm also not sure if this is true or not. But anyway, what Dogen is saying is that I think the worldly kind of system of value and mountains way of life are different and the authority of worldly system value doesn't work or doesn't influence to these mountains. So this is not really mountains or Buddhist practitioners and political authority. But this is also within ourselves. Now we have somehow we have to follow the conventional rules, even when we are practicing in the sangha.

[71:39]

But we should not mix together with the mountain way of life. But somehow we have to find a way to integrate these two. And yet, basically, we have to honor the mountain way of life. more than worldly, mundane, conventional thinking or way of doing things. Otherwise, we lose a very genuine spirit. Next sentence is one of the stories. In ancient times, we have the cases of Kongtong and the Shuhagard When the Yellow Emperor made his visit, he went on his knees, prostrated himself, and begged instruction."

[72:44]

This is about a kind of a mountain hermit whose name was, let's see, what is his name? His name is not here. Anyway, the emperor's name is Yellow Emperor. Visited this mountain, Hamit. In Japanese, the name is Kozei. And Konton is the name of the mountain. And the four sure guards, is from another story. But anyway, this story appeared in the section in Chuan Tzu. I don't know why Dogen knew this kind of story. He must read many older Chinese classics.

[73:47]

Anyway, here, the Yellow Emperor, one of the The earliest emperor in China, maybe regionally, visited after his long reign, 19 years or so, he visited this mountain person and asked him about life. And at that time he made prostration and asked him very politely, not as like an emperor, you know, look down to the pure, not pure, but poor, you know, strange mountain people. And Dogen picked up another example, that is Buddha's father. Again, the Buddha Shakyamuni left his royal father's palace and went into the mountains.

[74:57]

Yet, his royal father felt no resentment toward the mountains, nor distrust of those in the mountains who instructed the prince. So, when Buddha left the palace, he practiced different kinds of spiritual practice, some meditation practice, some ascetic practice, but I'm not sure whether it was only in the mountains, but maybe he practiced also in a flat place. I don't know. And the prince's 12 years of cultivating the way were largely spent in the mountains. Maybe so. And it was in the mountains that the Dharma King's auspicious event occurred.

[75:59]

Dharma King's auspicious event means his enlightenment. I've never been to... Buddha Gaia, so I don't know whether it's in the mountain or not. Have you been, someone been there? It's flat, so it's not true. I'm sure Dogen never went there. Maybe so. Please. Anyway, truly, even a wheel-turning king does not yield authority over the mountains. I think this is very important in a spiritual community. You know, don't emperor wield authority to the practice.

[77:01]

Emperor here means our, you know, kind of worldly thinking. they are not to be viewed with the calculations of human thought. So we should not measure the mountains with our calculation, measuring things, evaluation. If only we did not compare them with flowing in the human realm, who would have any doubts about such things as mountains flowing or not flowing. So, if we don't cling to the human measurement or human sentiment, if we directly see the mountains or waters or the reality of each and everything,

[78:09]

as a network of interdependent origination, then there's no way we have doubt about mountains flowing or mountains not flowing. Well, we have five minutes more. This is the first time I finished before 4.30. Any questions, please? Love. Or... Love. Well, usually, the word love, or ai, is not used in a positive way in Buddhism. Ai. OK.

[79:10]

Chinese character, ai. is used as a translation of attachment. For, you know, the word preferences, preferences in the Sutta Nipātana, Sutta Nipātana is translated as I. So I, the Buddhist usage of I is attachment. So it's a kind of a negative thing. not in Buddhism, but in Chinese word, I think, in general, I also have a positive meaning to love or to take care of things. And Sekito Kisen, maybe I said, I talked about this poem. Sekito Kisen's poem, titled, Aso Anka, The Song of Grass Hat,

[80:13]

He said, I don't love what mundane people love. In here, the original expression of what mundane people love is, I show. So, again, this I is a negative thing. But, I think then, Dogen used this word, ai, in here. Of course, this is a positive thing. And... What is a good word in English for this kind of love? Passion? Compassion. Yeah. What is a verb for compassion? To love. Is there a verb for compassion?

[81:18]

Embrace? Embrace. Embrace. Yeah, close. Cherish? Cherish. Yeah, maybe. Cherish is, I think, a good English word. A recent thing I read from the Nalai Lama is when we want all beings to be free from suffering, do we have compassion? I want all beings to be happy. That's love. Love and compassion. Okay. Thank you very much.

[82:02]

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