Good evening. I assume everyone has a copy of Maizumi Roshi's commentary on the Genjo Koan. What's that? Do you want to raise the lamp? What? Do you want to raise the lamp? Are you going to be able to use it? Oh, I don't know. This might work. We'll see. How's that?

[01:12]

Okay, I will have more material for you maybe next week. So I don't want to really go into the history of Genjo Koan or Dogen. We're at different levels of understanding of Dogen. Some people are just being introduced to Dogen. Some people have studied Dogen quite a bit. But I will give you an introduction to Dogen and Genjo Koan, and you can get your information that way. Otherwise, we don't have a lot of time. We have five classes, Gendro Cohen's rather long. So we'll try to do it in five classes. Maybe if not, I'll have to continue with that lectures. So I'm very happy to be able to do this class.

[02:30]

The Genjo Koan of Dogen is such an important subject of study for us. It encapsulates all the gist of Dogen's thought. wrote almost 100 fascicles, but in the 75 fascicle edition, Genjo Koan is the beginning, and it's the touchstone for all the other fascicles that he wrote. So each one is an aspect of Genjo Koan. So Genjo Koan contains the whole gist of his thought. And this you will learn when you read the introduction, which I'll give you next week. So, Genjo and koan.

[03:56]

Genjo means something like manifesting in the present. And koan has two parts. Ko and an. Well, let me talk about these two aspects. Ko is, is like equality or leveling. Ko is like the absolute, in a sense. And an is like our experience. An is manifesting or phenomena or phenomenal life. So ko is like maybe intrinsic and an is experiential.

[05:05]

This is the way Maizumi Roshi uses these terms. Intrinsic and experiential. Intrinsic means that which is ultimately and an means the phenomenal ever-changing dharmas. So, koan is the oneness of the intrinsic and the phenomenal. This is what all of our, this is Mahayana Buddhism. Form is emptiness, emptiness is form. All the koans are really expressions of this understanding. That there's really no separation between the absolute and the relative sides of our life.

[06:16]

We just talk about these two in order to, we just talk about them as two in order to understand in our dualistic way. So again, Jokoan is the reality of our life. as it unfolds moment by moment as eternal life. So, the phenomenal moment is a moment of eternal life. So, every moment is a complete moment.

[07:24]

And that's actualized through practice. So that's why Dogen says, practice and enlightenment are one. Through practice, through engaging totally in practice, which means fully engaging body and mind, in a way, is enlightenment. And enlightenment is like Buddha. Enlightenment is like ko. And practice is like an. So ko-an is enlightened practice. And in the ko-an system, we have all these koans that express this understanding. And they're really hard to understand because they express the oneness of duality. They express the oneness and the duality.

[08:30]

They express the oneness of duality and the duality of oneness. So, and Dogen talks about a Dharma position. Each dharma has its dharma position. Dharma position is when a dharma is in its eternal moment of now. So that's why practice is about now, about total engagement in now, which Dogen calls thoroughness, gujin, means totally thorough, with no gap between our activity and reality.

[09:36]

Moment by moment, that's what he means by practice. Everything resides in its Dharma position. So, Dharmas are phenomena. The Dharma with a capital D, as we know, means the law or the reality, the law of reality. And Dharmas with a small d are all the little things that are about reality. In other words, the phenomena. There's also dharmas in a technical sense. In Buddhism, we study the dharmas in a technical sense, which are all the wholesome dharmas, the unwholesome dharmas, the neutral dharmas, and so forth. And there are lists of 100 dharmas, 75 dharmas, and so forth. And these are the psychophysical constituents of a human being.

[10:43]

And that's how we analyze or analytically study Buddhism, is when we study the dharmas. We did that a year or two ago, if you remember. I went through the whole thing, all the dharmas, and a series of lectures. just to refresh your memory, so that, because Dogen talks about dharmas here, I will very quickly read you about the dharmas, the 100 dharmas. The mind dharmas, the dharmas that are interactive with the mind, the form dharmas, which are this, the dharmas not interactive with the mind, and the unconditioned dharmas.

[11:54]

So dharmas are conditioned phenomena. So in a technical sense, It's good dharmas and bad dharmas having to do with our psychophysical being. But in a broad sense, it means everything. Everything is a dharma. And that's, Dogen's talking about it in a general sense. All dharmas. So, the mind dharmas are eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas, and alaya vijnana. and the dharmas interactive with the mind. Attention, contact, feeling, conceptualization, deliberation, and the five particular states of desire, resolution, recollection, concentration, judgment. Wholesome dharmas, faith, vigor, shame, remorse, absence of greed, absence of anger, absence of stupidity, light ease, non-laxness, renunciation, and non-harming.

[12:56]

And the six fundamental afflictions, there are a lot of afflictions. Greed, anger, stupidity, arrogance, doubt, improper views. And wrath, hatred, rage, covering, deceit, flattery, conceit, harming, jealousy, and stinginess. Lack of shame, lack of remorse, lack of faith, laxness, laziness, torpor, restlessness, distraction, improper knowledge, scatteredness. And unfixed are sleep, regret, examination, investigation. And form-dormers are eyes, ears, nose, tongue, body, mind, blah, blah, blah. and the fourth, dharmas not interactive. So this is a kind of overview of phenomenal dharmas. But there are also dharmas which are not unconditioned. There are six unconditioned dharmas. Empty space, unconditioned extinction, unconditioned extinction which is unselected, unconditioned unmoving extinction, unconditioned extinction of feeling and thinking, and unconditioned true suchness.

[14:07]

Usually those are subsumed in two headings. One is space and nirvana, or unconditioned dharmas which are not subject to conditions. Dogen, when he wrote something, he usually expressed the subject matter in the first paragraph. He laid out, this is what this is about, and then the rest is commentary. So, Genjo Koan, The first four sentences are very important, and there are various interpretations about the meaning of the first four sentences, and I'll explain that.

[15:11]

So here are the first four sentences. They are translated in various ways, but I don't want to go through all the various translations. Before we do that, I want to read you some of the titles that were translated, I mean, some of the translations of the title. Kim says, the realization koan. Cleary says, the issue at hand. Maizumi Roshi says, the way of everyday life. Tanahashi says, actualizing the fundamental point. So you can see that there are various viewpoints of translation from the various translations. So it's very good to translate, I mean to compare translations. Always good to compare translations because every translator has a selective bias, which is okay because there's no way you can translate something literally.

[16:23]

And we actually made a workbook some years ago that had about six or eight translations, comparative translations of each line. So, okay. So here are the first four sentences. When all dharmas are Buddha dharma, there are enlightenment and delusion, practice life and death, Buddhas, and creatures. When the 10,000 dharmas are without self, there are no delusion, no enlightenment, no Buddhas, no creatures, no life, and no death. The Buddha way transcends being and non-being. Therefore, there are life and death, delusion and enlightenment, creatures and Buddhas. Nonetheless, nevertheless, flowers fall with our attachment, and weeds grow up with our aversion. So these are four sentences. One way, I don't know if you've read the commentary, but most commentators and translators agree that there are various ways of looking at these four sentences and what they mean.

[17:47]

So one way of looking at the four sentences is, when all dharmas are Buddha dharma, there are enlightenment, delusion, practice, life and death, buddhas and creatures. So this is, do you know the formula? Before enlightenment, you see mountains as mountains and rivers as rivers. When you start to practice, Mountains are no longer mountains and rivers are no longer rivers. After realization, you see mountains are mountains and rivers are rivers. So that's one way of looking at these three sentences, first three sentences, but that's not the meaning here. That's the kind of progressiveness, a progressive way of saying, first you're deluded, then you have practice, and then you're enlightened.

[18:51]

But that's not Dogen's meaning. These four sentences are looking at genjo koan in four different ways, and each way is absolute as well as relative. So Dogen is expressing the absolute, the relative within the absolute, the absolute within the relative in four different ways. Then this is Dogen's usual way of examining something. He always examines something from various viewpoints. rather than saying it's like this or it's like that, he says it's like this and it's like this and it's like this and it's like that. So the first sentence, when all dharmas are Buddha dharma, so now that we know what dharmas are,

[19:54]

When all dharmas, so all dharmas, here he means 10,000 dharmas because that's what he says. So 10,000 dharmas means all phenomena, all phenomenal life. The particular aspects of phenomenal life are the dharmas in this sense. When all dharmas are Buddhadharma, There are enlightenment and delusion, practice, life and death. So he's giving us a dualistic, he's looking at Genjo Kōan from a dualistic point of view. When all dharmas are Buddhadharma. So this first phrase, what does it mean, when all dharmas are Buddhadharma? This word when is important. seems to be important. Everybody thinks that when is really important. There's something implied here, though, in the meaning.

[20:57]

Because when you say, when all dharmas are Buddhadharma, well, when do all dharmas become Buddhadharma? How does that happen? What's implied seems to be when we see or realize that all dharmas are Buddhadharma. That's the implied part. When we have an enlightened view, then we see that all dharmas at that moment, at that time, all dharmas are Buddha dharma. So what is Buddha and what is dharma? Dharma is phenomenal. The Dharma, the Buddha Dharma is about the Dharmas. The Buddha Dharma is about the meaning and reality of the Dharmas. All Dharmas are in their own being empty. This is the Heart Sutra.

[22:01]

All Dharmas in their own being are empty. We say it day after day. All skandhas in their own being, all Dharmas in their own being are empty. Every Dharma is empty, meaning it has no intrinsic in its own being has no intrinsic reality. It only exists in relation to everything else. So any dharma only exists in relation to other dharmas. Nothing exists inherently on its own. That's the meaning of all dharmas are empty in their own being. So it's called interdependence. So the dharma of the dharmas is that all dharmas in their own being are empty of their own being. I said that twice. All dharmas are empty of their own being. Do you understand? Does it not understand? Okay.

[23:03]

So when all dharmas are seen as Buddha dharma, seen through the eyes of Buddha dharma, Buddha means intrinsic reality. Intrinsic reality. So when the intrinsic reality of all dharmas is seen as Buddha dharma, then there are enlightenment and delusion, practice life and death, Buddhas and creatures, and all, this is like the hard search of saying form is form. It's simply form is form. Emptiness is hidden. At this time, emptiness is hidden. Emptiness is there as the underlying reality, but emptiness is in the shadow. This is simply form is form.

[24:04]

This is like the Sandokai. Sandokai, Hokyo Zamai, five ranks, are all about the same thing, really. They're just different expressions of the same reality. So this is the light side, where all dharmas are revealed, is called the light. And that's the experiential side. The intrinsic side is the dark. In the dark, all things are one. So, this is looking at, just looking at phenomena as phenomena. So then, he says, when the 10,000 dharmas are without self, that means when the 10,000 dharmas are without self, in other words, they have no self nature of their own.

[25:14]

They only exist dependently. So when the 10,000 dharmas are without self, there are no delusion, no enlightenment, no Buddhists, no creatures, no life and no death. This is the dark side, where everything disappears. And phenomena are all sucked up into the black hole. but this is the Buddha side. The first sentence is the Dharma side. This is the Buddha side. So, you know, the first sentence is like the water with the waves. The second sentence is like, this is like the waves. The second sentence is like the water The waves are the expression of the water.

[26:19]

The light side is the expression of the dark side. And in Buddhism, or in this particular aspect of Buddhism, dark doesn't mean bad. Dark means real. Light means ephemeral, always changing. So the wave side is always changing, and the waves are the expression of the ocean. So everything is, there are no dualities. The first sentence is duality. The second sentence is non-duality. Actually, the first sentence is duality within non-duality. The second sentence is non-duality within duality. And then he says, the Buddha way transcends being and non-being.

[27:21]

Therefore, there are life and death, delusion and enlightenment, creatures and Buddhas. So, this is the expression, he's stating the oneness or beyond, the oneness beyond form and emptiness. The oneness of duality and the duality of oneness. So this is like form is emptiness and emptiness is form. The first sentence is form is form. The second sentence is emptiness is emptiness. And the third sentence is form is emptiness, emptiness is form. And then he says, nevertheless, I don't know if nevertheless is good, but, or therefore, or, So, and, that conjunction can be various things. Flowers fall with our attachment, and weeds spring up with our aversion.

[28:27]

So, this is like, given that the understanding of how things work, this is the way things actually are. given the fact that we're a human being, when we grasp something, it eludes us. When we push something away, it fills us. Even though we want things to be happy, we want things to be a certain way, it all falls apart. Even though we don't want it to be a certain way, it asserts itself. That's our life. So that things are just the way they are, aside from how we like them or don't like them. Aside from how we like them or don't like them, things are the way they are.

[29:34]

So, I see, I give you a, visual example, which I talk about all the time. This horizontal is on, where everything is leveled. This is equality, everything equal. This is on. And this line, vertical, is co. This is the phenomenal hierarchy of dharmas. And this is Buddha, the level, the intrinsic, where everything comes to rest. So this is dynamic, and this is stillness.

[30:40]

So between where the dynamic and the stillness meet, that's genjokuan. That's your life. And that is a little circle. You can see a little circle where those two meet at that cross. And that's called just, just this. Flowers fall, weeds spring up. Just as it is. Everything is just as it is. There's no judgment, there's no discrimination. There's no wishing, there's no suffering. Everything is just the way it is. which includes wishing, just suffering, and the whole mess.

[31:44]

So, when, this is the intersection of space and time. And it's the intersection of the phenomenal, and the absolute. And that's where our life is always resting on the absolute, and the dynamism, the absolute is the most dynamic, and that dynamism is expressed as action in a phenomenal realm. So it's not a matter of progression, it's a matter of seeing this reality from four different points of view. Yes.

[32:59]

Right now? Worked out pretty well. Okay, five minutes. Is that better? We'll have some discussion. So, Dean had a question. So, as I understand it, it's that things are just, it's a matter of just accepting things as they are, knowing that there's some, it's, I don't know, it's human nature, to always have some desire to have it different, but to let, to accept that desire that you want something different. And that's sort of the, just accepting that you have this desire to want something different, but it's not different.

[34:04]

Well, that's, I don't know exactly what you mean by that it's not different. You're talking about the weed spread and the flowers fall part of it? Well, I know what you're talking about, but I don't quite get the exactness of your question, the exact meaning of your question. Well, we're, you know, I mean, it feels like it's kind of part of me that, you know, I understand that things are as they are, and they're going to be that way, and, you know, it is what it is. On the other hand, there's a part of me that still has this, oh, when does it get better, or oh, when does it do this? And I don't know how that, I'm not convinced that that part goes away, that maybe the point is to accept that that part is there, and I'm always gonna have that part. The point is to see everything just as it really is. We live in the world of delusions and illusions, illusion and delusion.

[35:08]

We live in the world of illusion and delusion. This is called normal life. Buddha life is to live in a world of no delusions, no illusions, but Buddha life and ordinary life merge, right? So even though we see things, to see things from the Buddha's perspective, which is non-dual, Even so, we still have desire. We still have, you know, Suzuki Roshi used to say, people think that when you're enlightened, you don't have any more wishes, but when you walk by the ice cream store, you'll still get this urge to go and get an ice cream cone. So, It's not that desire doesn't come up.

[36:10]

There is, in arhats, the desire is not supposed to come up. But in the Bodhisattva, desire still comes up within nirvana. So we don't separate, the arhat separates nirvana from samsara. No more desires is nirvana. But for us, nirvana and samsara are not two places. So you have to find your release within your desire. I was going to ask about the flowers and the weeds, and I've been thinking about the answer to the question I didn't ask during the break. So what I think the last sentence means is,

[37:11]

Therefore, we are just a person as well as Buddha. As much as we are Buddha, we are just a person. So you should realize that you're just a person and that you have desires which cause you a lot of pain. You have aversion which causes you a lot of pain. Grass pain causes us a lot of pain, and aversion causes us a lot of pain. That's basically, I think, what he's saying. Even though we want to hang on to these beautiful flowers, they fade and they die, right? Even though we don't want to have totalitarian government There it is, all right. So this is the nexus or the environment in which we live. That's the world, the environment.

[38:31]

And so accept it or reject it, but you have to see it for what it is. I always read this and think he's saying something else as well, is that without attachment there wouldn't be flowers. The attachment itself is what creates the flowers. The aversion is what creates the weeds, otherwise they're just plants. Otherwise? They're just plants, or they're this. But we name them weeds because, that's right, weeds are not really weeds. Weeds are just plants. And flowers are just flowers. I mean, they're just not even flowers. We just call them flowers. We just say, oh, they're beautiful. These are weeds. Those are beautiful. And we like these. We don't like those. And we're conditioned to like flowers.

[39:35]

And we're conditioned to not like weeds. Elizabeth. With the horizontal line of stillness? A what? The horizontal line. I what? You call that stillness? What did I call it? Stillness. Stillness, yes, stillness. Is that also Samadhi? Yes. And the vertical dynamic line, would that be Samsara? Yes. Nirvana, samsara, but they're one thing. You can't have one without the other. And the fourth sentence is, everything is just as it is.

[40:51]

It's called suchness. Emo. Just as it is. So that's like, at the center. It's like, you know, before we, It's just the reality of the way things are before we create a dream about what they are, or an idea, or a selective feeling, or, you know, this is just what this is. We rarely see things just the way it is, you know? Suzuki Roshi used the term, seeing things as it is. Seeing things as it is.

[41:53]

That's a plural and a singular. Seeing everything, just things as it is. So, it means without overlay, before overlay, before any kind of... idea about it, because an idea about it is the discrimination which creates a duality. So pure practice, pure observation means only seeing as it is, which is almost impossible. So all this is, you know, it's really about Zazen. The way to see in this way is through zazen because we see free of conditionality. We still have conditionality, but we have the opportunity in zazen to experience things unconditionally.

[43:02]

in the first sentence in the realm of... Right, practice, yeah, is one of the... Of course, those are just representative of... Those form dharmas are just representative of all dharmas. But it's still, when he says practice... No, practice in the realm of non-duality, or it's not... That's right, yeah. So, that's right. So, he uses practice in the... And it doesn't even have an opposite. in the first sentence. So it's a little funny. Everybody kind of, you know, what does that mean? That's right. We practice in the realm of form. That's right. It's a body practice. Yeah. Nina?

[44:19]

So you say that the fourth sentence is everything is just as it is. Well, if you look at it in the sense of Heart Sutra, then everything is just as it is. Anyway, it means, yes, things are just the way they are. It means various other things as well. I mean, it can mean other things as well, but it does mean, you know, it's not some definitive meaning, but it means things are just as they are. overlay attachment and aversion. Yeah, that's right. Our illusions are just as they are. Our reality is just as it is. See, there's seeing everything just as it is, and then there's seeing everything from the viewpoint of our wishes and our desires and our

[45:28]

distortions and our partialities. We suffer mostly because of our partiality which is called grasping as partiality and aversion as partiality. So partiality creates suffering. This seems to be saying that's part of reality too. It seems to be saying Nevertheless, this is how it is. There's attachment and there's aversion. So it's like kind of a contradiction in terms, although it's perhaps also seeing attachment as attachment, seeing aversion as aversion. Yeah, that's right. What he's presenting is Looking at our life from the point of view of Buddha, which includes ordinary human, but it's Buddha's view, Buddha's understanding, without partiality or distortion.

[46:56]

I'm asking this post. Yes. Commune with the pillar. When is when? When is when, yeah. Well, when is usually, we think when at the moment of enlightenment or in the moment of when your eyes open. That's usually what, that's most common understanding. At that time when your eyes are open. Now? Well, yeah, it's now. When your eyes are open, it's now. The Buddha communes with the pillar. One more question, then we can go on. Two more questions. Oh, okay, three more questions.

[48:07]

I just wanted to say that ever since you talked about these lines, I have these lines of Kabir, which is this poet that I live with from India. And I don't mean cause, I mean this poet that I work with from the 15th century in India. And I just wanted to say these lines that keep going through my head, as you talked about the Dogen's lines. This is a song, but the lines are, I'll just translate them. If you sit in the, if you sit in the shade, the fire burns you. If you sit in the heat of the sun, if you sit in the sun, it's very cold. Oh, I have to say the sun guru, the true guru, I sort of equate in my mind with the way we use Buddha. So then if the next line is, that true guru, from sun and shade, the true guru is completely something else.

[49:16]

And where I am is inside the guru. Yeah, well, you know, later on, it's like fire doesn't burn fire. Water doesn't get wet. It's only dry things that get wet. It's only cold things that get burnt. When you're looking at phenomena, when you're looking at Buddha nature, then you see phenomena. When all the ten thousand things come forth, then there's no phenomena. That's what it seems like. If you're sitting in the fire, you're very cold. And if you're sitting in the sun, you're very burning hot.

[50:21]

What I'm talking about is not hot and it's not cold. And that's what I am saying. Yes, that's what Tozan said. The monk said, well, where is the place where there's no heat or cold? The monk said, and Tozan said, when it's cold, let the cold kill you. When it's hot, let the heat kill you. That's what it sounds like to me. No, we have to go here first. You had something. It just occurred to me, someone's question, that I wonder sometimes whether people are afraid that from the standpoint of Buddha, then we don't have flowers. We don't, that you just, it's a null. Just annulled?

[51:25]

Annulled. N-U-L-L. No, not annulled. That somehow we can't enjoy life. We can't just be a person. Who said that? Well, I don't know if anybody said it, but it's sometimes... Corporal Ratzinger. It's like you said, that our partiality is what causes our suffering. But our partiality is what causes our joy. No, not necessarily. Without partiality there are no flowers. That's not true. Flowers are flowers besides, aside from what you assign to them. I don't think you can have a flower without it having an attachment. True joy is understanding the flower. Mahakasyapa held up a flower. And Buddha winked. But that could have been a weed.

[52:29]

No, no. It could only have been a flower. It could have been a little poop. It could only have been a flower. correct me, that when you understand dharmas as almost a kind of objectified buddhadharma, but I'm not sure, I'm not sure what, what, can you explain again what buddhadharma in this context means?

[53:35]

Buddhadharma is the truth about dharmas. The buddhadharma is the reality of dharmas. Buddha is reality, dharmas are the realm of actually delusion. Because this samsara is called the realm of delusion. So delusion is not bad, it's simply a split. Delusion means a division. It's the realm of discrimination. Dharmas are the realm of discrimination. That doesn't necessarily mean bad because there's proper discrimination and improper discrimination. So properly discriminated is the wisdom of proper discrimination.

[54:39]

But because it's discrimination without partiality. It's recognizing the intrinsic reality of each Dharma, appreciating each flower without discriminating. Why is it called Buddha Dharma? Because it's non-dualistic. And it's called Buddha Dharma because it's the Dharma of Buddha, not a small Dharma, capital D Dharma, as distinct from small d Dharma. But the small d Dharmas are what the capital D Dharma is about. The capital D, Dharma, is the understanding of the Dharmas, of phenomena, of the world, of the creation.

[55:49]

So in this sense, Buddha Dharma means the Dharma as seen with the view of discrimination? No. It's things seen as it is. That's the next proposition. Yes, but the dharmas are seen as they are. Dharmas are seen as they are, in the first sentence. In the second sentence, there are no dharmas. The Bodhisattva vows to save all sentient beings, even though there are no sentient beings to save.

[56:58]

So that includes both, those two sentences? What? That's those two sentences, those two propositions, you've just restated them, correct? Yes. Even though there are no sentient beings to save, I vow to save them all. So as human beings, we tend to get stuck on the phenomenal side. And it's hard to adjust to the fact that all dharmas are empty in their own being. They really don't exist.

[57:59]

They have no existence of their own. Everything exists as Buddha dharma. All dharmas exist as Buddha dharma. There's no end to questions, and I want to get on. And your questions will also apply to the next thing that we're studying. So then, Dogen goes on to say, to carry the self forward, Actually, couplets. The next four are couplets, eight sentences. So, to carry the self forward and realize the 10,000 dharmas is delusion.

[59:06]

That the 10,000 dharmas advance and realize the self is enlightenment. It is Buddhas who enlighten delusion and it is creatures who are deluded in enlightenment. Further, there are those who attain enlightenment above enlightenment, and there are those who are deluded within delusion. When Buddhas are truly Buddhas, one need not be aware of being Buddha. However, one is the realized Buddha and further advances in realizing Buddha. Okay, so these are four ways of looking at enlightenment and delusion. So now he's talking about enlightenment and delusion. And enlightenment is the same as talking about Buddha when he's using the term enlightenment. So he's talking about it in terms of delusion and enlightenment and in couplets. So what he's really doing here is equating delusion and enlightenment.

[60:09]

He's not dividing delusion from enlightenment. He is, he's putting, he's saying, this is delusion, this is enlightenment. But in the end, he's saying, really, delusion is important, enlightenment is important. There's delusion within enlightenment, enlightenment in delusion. Which is the same as saying, there's Buddha within sentient beings, and sentient beings within Buddha. Sentient beings are Buddha, and Buddha's are sentient beings. and that when there's only delusion, nothing outside of delusion, then that's enlightenment. When there's nothing outside of enlightenment, that's delusion. So we're not trying to get rid of delusion in order to have enlightenment. This is called non-duality.

[61:13]

We're not trying to get rid of something. We're not even trying to get rid of our ego, which is delusion. Ego is another word for delusion. Self is another word for delusion. But self is important. We don't try to get rid of it. You just let your delusion follow Buddha. Buddha should not follow delusion. Delusion should follow Buddha. Buddha should be the leader. So we get mixed up sometimes. It's very interesting. In dog training, the dog follows the master, not the master following the dog.

[62:20]

The dog should not wag, the tail should not wag the dog. In other words, who's the boss? That is a koan. Who is the master is a koan, good koan. So to carry the self forward and realize the 10,000 dharmas is delusion. In other words, to look outside of yourself. To carry the self forward in order to realize the 10,000 dharmas, I think is probably better. in order to realize the 10,000 dharmas is delusion. In other words, you can't find realization by searching outside.

[63:23]

So the 10,000 dharmas, that the 10,000 dharmas advance and realize the self is enlightenment. So the first one is ego. The second one is non-ego. is to find yourself, right? Don't blame others and don't blame yourself. Just see things as it is. That's the hard part. So this is a couplet, right? And this couplet, these are two sentences that present the two different aspects. One is going outside and the other is letting, becoming one with things. But actually these two couplets are not, it looks like one is not good and the other is good. But really they're just two complementary ways because we do go out and we do meet the dharmas.

[64:33]

and the dharmas come and the dharmas meet us, right? So I would say this is about becoming one with whatever it is you meet. Without grasping or aversion to simply turn and be turned by things. So, to carry the self forward and realize the 10,000 Dharmas of delusion is to turn things. And that the 10,000 Dharmas advance and realize the self is to be turned by things. And Dogen talks about this, turning and being turned. It's like... This is how you go beyond subject and object.

[65:38]

That when you go out and move things, that things become objects and you're the subject. That things advance and create you, actually, is to allow yourself to be turned by things, to allow dharmas to shape you. We shape the world and the world shapes us. And when we can turn and be turned, we don't get caught by anything. We don't get caught by our emotions and our feelings and our thoughts and our desires. So, then he says, it is Buddhas who enlighten delusion.

[66:57]

and it is creatures who are deluded in enlightenment. Buddha's enlightened delusion. If you know that you're deluded, if you realize the delusion and that you're in the realm of delusion and you see it clearly, that's enlightenment. Enlightenment is when you clearly see your delusion. And it is creatures who are deluded in enlightenment. So within enlightenment and within reality, their creatures are deluded. It's like standing in the middle of the river asking for a drink. Where's the water?

[67:58]

Nyogen Senzaki used to talk about the country bumpkin who flew to New York City and landed and he said, well, where's New York? So to be deluded within enlightenment, enlightenment is all around. You're sitting in the middle of enlightenment and you're, where's the enlightenment? Where's the enlightenment? right in the middle of it. So, it is Buddhas who enlighten delusion. Buddha sees delusion. Ordinary beings are, creatures are deluded within enlightenment. So, but, He says, further, there are those who attain enlightenment above enlightenment, and there are those who are deluded within delusion.

[69:11]

So, one who attains enlightenment above enlightenment, beyond enlightenment, is one who is no longer interested in enlightenment or delusion, beyond enlightenment or delusion. Who cares? because one is transcended the duality between delusion and enlightenment. Delusion, okay. Enlightenment, okay. This is what Joshu says. He said, I don't care one way or the other. When I'm deluded, I'm just deluded. When I'm enlightened, I'm just enlightened. But that's total enlightenment. And then there are those who are deluded within delusion. It's the same thing, actually. When there's no opposite, there's no problem. Deluded within delusion means it's the same as saying enlightened within enlightenment.

[70:17]

Because it's mu. There's no opposite. It's only when you have an opposite that you have a problem. When you want something, you have a problem and you can't get it. If you have everything you want, no problem. But even though you have everything you want, you can't have it. You can't have it. You wanna live? Sorry, you can't have it. When Buddhas are truly Buddhas, one need not be aware of being Buddha. This is like no self-consciousness. You simply, this is like the fifth rank of the five ranks. Simply, this is enlightenment beyond enlightenment.

[71:19]

There's no, what? Black on black. total, you know, absorption. So you're not conscious anymore, simply, but everything you do is an enlightened act. So all the precepts are kept, even though there's no thought of precepts. However, one is the realized Buddha and further advances in realizing Buddha. You know, what Dogen is actually presenting us with is yes, there is delusion, yes, there is enlightenment, but delusion and enlightenment are just two sides of the same thing. It's sentient beings that are deluded about enlightenment and enlightened people who are also

[72:31]

have no problem with being diluted. So if you go around thinking you're enlightened, if you are enlightened, you're not enlightened. It's only when you have no problem being diluted that you can express your enlightenment. So that means you enter the dust of the world An enlightened person enters the dust of the world and has no trace, leaves no trace of enlightenment. And this is what Dogen talks about at the end, leaves no trace of enlightenment. In the next, actually the next section. And this no trace of enlightenment continues on forever. Yeah, so. We should all be happy to be deluded. Isn't that a burden left off of you?

[73:35]

It's perfectly fine to be deluded. But if you brag about that, you have a big problem. Then you're really deluded. Okay. It's time, huh? I didn't have much time for questions on that one. No, you know, I have to go to Iowa City. And go to my wife's niece's wedding, which is going to be in a theater. Her niece studied theater, and she'd never been able to really be an actress.

[74:40]

So this is her grand drama. And it's like her whole life is totally involved in this drama. I won't say anything more about it. And I'm supposed to read something from Kahlil Gibran. That's fine. That's good. I'm in love.

[75:14]

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