We are going to study Ginjo-Koan this time before Sesshin. I'm afraid to finish Ginjo-Koan all, but I want to say a few important points Dogen Zenji mentions in this chapter, Ginjo-Koan. Tonight, I would like to mention about the Dogen Zenji's standpoint of teaching the Buddha's, delivering Buddha's teaching.

[01:09]

What is Dogen Zenji's standpoint? When he delivers Buddha's teaching, I think one important point is Dogen Zenji tries to teach Buddha's teaching without creating any denomination or schools or ideas or ism. In his whole life, he tried to research what is the most important points of Buddha's teaching beyond sectarianism, beyond denominations, beyond ism.

[02:10]

Because if Buddhism is helpful for all sentient beings, Buddha's teaching must help human beings to live or to learn how to live day-to-day instead of discussing the idea of ism, the idea of denominations, the idea of Buddha's particular dogmas. So, if you read Shobo Genzo, Dogen Zenji constantly mentions about this one. So, I also emphasize that we in the United States have to research Buddha's teaching beyond denomination.

[03:15]

What is the essential point of Buddha's teaching? This is not so easy to understand because it is pretty easy for us to be caught by ism or ideas or denominations and many kinds of religions. It's pretty easy for us. So, then we completely forget to learn how to live day-to-day based on peace and harmony. So, I think we have to continually study Buddha's teaching beyond sectarianism, beyond races,

[04:18]

beyond Japanese, Tibetan, Korean, Indian Buddhism, completely beyond this one. Anyway, what is the essential point Buddha taught? Buddha's teaching must be universal. We have to learn this point. Then, when you learn how to live day-to-day in peace and harmony, then from that way of life you can talk about Buddha's philosophy, Buddhist philosophy, Buddhist psychology very naturally. Then, if you study the Buddhist philosophy and psychology, the Buddhist philosophy or psychology fits right in to your life or your life exactly fits right in

[05:22]

Buddhist philosophy, Buddhist psychology. So, you understand pretty well with your body and mind instead of always making your head big. Particularly, today I want to say Dogen Zenji tried to see the things in terms of Dharma. Allaying the self, allaying the things in Dharma world, viewing on things as the Dharma world, and dealing with the things as the Dharma world instead of putting down the things to the level of human individual views or individual isms or ideas.

[06:29]

Usually, if you study the religions, usually we always put down the religion to the human level. Then, if you don't understand, you ignore it pretty easily. So, if you study the Dharma, in Buddhism we don't understand the Dharma, even the idea of the Dharma, it's really huge, philosophical structure there, background there, so you don't understand the meaning of the Dharma. So, very naturally we ignore the Dharma, meaning of the Dharma, meaning of the truth, etc. But, even though we don't understand, I think we should anyway put ourselves first in the Dharma world first

[07:40]

instead of putting down the Dharma into the human level. That is perverted. No matter how long you study the religions, you never understand it. So, if you discuss Buddhism, we always focus on how do you feel, your feeling of the practice, your feeling of experience. How do you feel from Zazen? When you feel good from Zazen, then, if you feel good, you want to do, you want to continue to practice. If you don't want, if you don't feel good, people will pretty easily quit practicing. At that time, how do you know? How do you know the Dharma world or the truth, which is eternal or vast?

[08:44]

How do you know? Spiritual life, how do you know the spiritual life? I always mention, if you want to master calligraphy or ballet, you completely forget your own ideas. You have to just move, practice day to day. You have to use a wonderful textbook of calligraphy, even though your calligraphy goes far from the textbook. If you compare, your calligraphy is completely stupid, you know? Far from the textbook. Then, finally you think, why am I practicing calligraphy? When can I, when can I reach the highest level of calligraphy?

[09:45]

There is no guarantee, you know? But even though there is no guarantee, if you want to do, you have to use the right textbook. Whatever you feel, constantly you look at it and imitate it, and practice continually. Do you understand this one? Then you can master one thing. Much more, if you want to practice spiritual life, what is a spiritual life? Spiritual life is not your life, not inside of your life. Inside of your life includes the whole world. This is called spiritual life. How do you learn this one? You cannot get it overnight. So even though you don't understand,

[10:46]

I have to continue to talk about this one. I have to present all sentient beings in terms of Dharma eyes, not human eyes. Continually I have to say, continually Buddhas and ancestors mention this one. You should remember this one. Otherwise, you practice Zazen, and you listen to Buddha's teachings, you never understand the heart of the Buddha, what the Buddha taught. If you are always talking about your feelings, your experience, you never know what the truth is. According to this understanding, then you read this Genjokuan, then you will be able to taste a little bit.

[11:48]

Otherwise, this Genjokuan doesn't make sense for us. If so, what is Dharma? I think Dharma is a big term, big idea. It's very difficult to explain simply. But simply, I can say three points. One is the truth or ultimate principle of existence, we can say. Second, phenomena. All phenomena. All living beings, you can see, you can hear, through the six senses. And also teaching. Those three are included, if you use Dharma. So Dharma is the truth, on the other hand, phenomena,

[12:51]

and also teaching. Those three work together, if you use Dharma. That's why it's very complicated. But if you start to practice religion, most of the people are separated between phenomena and the truth. So it's very difficult to understand the oneness of the truth and phenomena. Much more, much less. How can you teach the real meaning of religion? So Dharma has three meanings. Simply speaking, okay? Remember that. And also, three are not separated. Working together. So if you translate Dharma as a teaching or as the truth, it's limited.

[13:52]

So it's not the real meaning. You cannot deliver, you cannot convey the real spirit of the Buddha's teaching. It's very hard. Because Buddha taught constantly things as one. So in the Avatamsaka Sutra, you know pretty well, the philosophical idea of the Avatamsaka Sutra is one is all, all is one. So Buddha constantly mentioned this one. So I want to use Dharma in Sanskrit instead of translating into English. So, and also in this book, I think Dharma is described by Dogen in detail in the chapter of

[14:56]

the Ocean Seal Concentration, Ocean Seal Samadhi. Page 76. Ocean Seal Concentration, this translation says. But simply speaking, Dharma is something like this in concrete way. Dharma is when something appears all of a sudden, simultaneously it ends. Simultaneously. Simultaneously doesn't create any gap between. When something appears, it ends. Do you? I use simultaneously. Simultaneously still creates a gap

[15:56]

between, beyond the words. Anyway, something arises and then it simultaneously ends. So you never know. You never catch it. So Dogen then says the arising, when arising arises, arising never say I arise. Okay? So just arise. That's it. Then I say two things. Something arises and then it ends. So you already think two things. But arising itself ends. So it's not necessary to say end. Because arising, that's it. So that arising is called Dharma. Dharma is a whole world.

[16:57]

Dharma is implication of the whole world. And the extinction is also. Extinction, something extinguishes. Simultaneously it arises. Simultaneously. So you never know. You never know which is which. You know, at the super speed. For instance, the atoms or molecules do, what would you say, vacillates at the super speed. It creates something solid. Do you understand what I mean? So very solid. So when time moves at the super speed, it moves. We don't know it moves or it stops. But you cannot say it stops.

[18:00]

You cannot say it moves. But it moves. But simultaneously it stops. This is the functioning of the Dharma. That's why it is called oneness. Oneness is not something you try to discuss about it. You never know. If you discuss, always separate. Many things separate. And then you can discuss. Separation is called gap. Gap is called cultural background, philosophical background, psychological background. That is called gap. Between subject and object. For instance, I see you. Simultaneously, if I see you as a Dharma, no problem. But immediately consciousness creates a gap between. I can see you. Then I say, you are American.

[19:02]

I always say, let's take care of all sentient beings in equal equality. But I confess to you, I never do it. I always, if I see you, immediately American comes up. Then I am Japanese. Do you understand this one? You should taste this deeply. It's not a kind of discussion. It's a feeling. Your body, your heart. Immediately catch it. Separate it. That is called cultural gap. Philosophical gap, psychological gap, emotional gap, intellectual gap. Always. It's automatically, at super speed, it comes up. Buddha, Buddha knows how subtly, how speedily, consciousness creates gap.

[20:07]

At that time, you can become Buddha. So, if you want to be Buddha or Bodhisattva, you have to know how subtly consciousness vibrates. Very subtly. And minutely. Vibrate. At that time, you can really be compassionate toward everybody, beyond races. Okay? Do you understand that one? But most people don't pay attention to minute vibration, or subtle vibration of the consciousness creating gap. That's why we always create lots of trouble in the human world. So, that is Dharma. Simply speaking,

[21:09]

Dharma is something appears and simultaneously it ends. Something extinguishes, and then it arises. Simultaneously. Okay? So, in the Ocean Seal Samadhi, he mentioned like this, when it... Excuse me. My glasses is not fit into my eyes. I lost my proper eye... my glasses yesterday. When it arises, only elements arise. Elements means Dharma. Okay? When it arises, only elements arise. These elements arise,

[22:12]

never leaves behind arising. Okay? That's much more clear. When something appears, and then we say it appears. At that time, you leave the trace of arising. Okay? But real Dharma arises, but it never leaves something behind. Just arise. For instance, if you give somebody else, something to somebody else, you say you just give it. You just help. Then you always tell yourself, I should just help. Don't think any reward. Okay? Just give. But real Dharma is you shouldn't think

[23:14]

just give. Exactly just give. Do you understand? Do you understand what's the difference? You just give, thinking just give. Minute vibration there. I should give, just give. But just give is beyond thought of just giving. So that is arising never leaves something behind. Anything. Exactly just arise. Okay? That Dogen Zen mentions here. So this element never leaves behind arises. Therefore, arising is not cognitive awareness. Complete beyond. But you are already there. Your nose,

[24:14]

your eyes, your ears, your mouth are nothing but the Dharma. Your heart, your whole life exactly just Dharma. So you never know what it is. But your body is exactly like this. So that's why Dogen Zen says here like that. Therefore arising is not cognitive awareness not knowledge or perception. This is called they don't say I arise. Dharma arises but they don't say I arise. But human beings always I exist. You exist. You recognize you and then you say I exist. Always self-emphasis

[25:15]

comes first. So Dharma is exactly like this. So in terms of this Dharma you have to see you have to array all things in the Dharma world like this. And you have to view things in terms of Dharma eyes like this. And also you have to deal with all things in terms of Dharma like this. So when you do gassho, how do you do gassho? If you feel, if you discuss all your feelings Dharma is pulled down into human level. But instead of doing this anyway you should put yourself in the Dharma world first. How do you do it? Just practice. Okay? Don't think, just practice.

[26:18]

Exactly just practice. Never leaving behind just practice. Exactly just practice. So just gassho just bow just zazen. From this point zazen is not the end not the means to end. Zazen is exactly end itself. But most people say according to the general Buddhist teaching human beings never see anything as it true as it truly is. Always misunderstanding misviews mistaking always perverted views. Because we have individual we have our own individual karmic life

[27:20]

and individual education individual circumstances many things. Then in terms of individual eyes we see something we never know something as it truly is. Because vibration, mind is vibrated. This is called delusion we say. So delusion is vibration of consciousness. Then delusion is vibration of consciousness. If you see vibration of consciousness we try to maintain vibration of consciousness. In other words you stretch delusions toward the past toward the future. Then that is really crazy delusions. You are caught by delusion and you never get out from this. So delusion

[28:22]

itself is simply vibrated. Very simply. If you deal with delusion in terms of dharma appearing and never leaving behind arising. In this way if you take care of delusion like this delusion is never delusion. Delusion becomes just energy to live, support your life. When you become a painter, when you become a pianist, when you become a photographer you really want it. This is delusion. You project yourself into piano and music always you project yourself into it. This is delusion. But as simple as you can, you have to deal with this delusion

[29:23]

in every different circumstances. When you play the piano, just play the piano. When you stand up, just stand up straightly as it truly is. Then it becomes energy for you to support, to promote your professional state of life. This is very true. So, where am I? Where am I? Talking about dharma. Talking about dharma. Yeah. Yeah.

[30:34]

Well, that's okay. Let me explain Genjo Koan, because through this you can understand Dhamma a little bit, okay? Genjo Koan, I think it's pretty hard to translate it into English, Genjo Koan, but the Tome of Clarity says the issue at hand. Pretty close, pretty close, pretty good translation, but still I have to talk about the meaning of the original term, Genjo Koan. Otherwise, it's pretty difficult to understand this. Genjo Koan is, simply speaking, meaning of the Dhamma, same thing, okay? I think in the Tome of Clarity, it mentions the meaning of Genjo

[31:39]

Koan in this book. Well, anyway, Gen, Genjo, Gen is literally manifestation, okay? Manifestation, but this is, it doesn't mean that something unmanifested manifests. It doesn't mean this. Beyond manifestation or not manifestation, something manifests already, beyond, before your head. You poke your head into it, okay? That's Gen, okay? So, and also, Jo is literally becoming or complete, completion, okay?

[32:57]

So, complete, this completion also beyond completion or incompletion. This is called completion or becoming, okay? Or to complete, complete. So this is a pretty usual understanding in Buddhism. For instance, you always chant the Sutra Maha Prajnaparamita. Maha means a great, big, but that big doesn't mean big opposed to small, okay? So this great or big means beyond small or big or round or squares and anything beyond. So Maha means vastness, vastness, boundlessness. This is a Buddhistic understanding. So Genjo, Genjo means, means nothing to hide,

[34:10]

nothing to be hidden. This is a Genjo. So, how can I say, Dogen Zenji, when Dogen Zenji went to China and he asked, he asked the old Tenzo chief cook, asking the meaning of the practice, and then the Tenzo said, nothing to hide, nothing to be hidden. In the whole world, this is practice. This is the meaning of the practice, according to this Tenzo. So practice is nothing to be hidden in this whole world, nothing. Everything is transparent, everything is

[35:11]

exactly there. If you recognize your existence simultaneously, all sentient beings exist simultaneously. Nothing hidden, nothing to be hidden, okay? That is called Genjo. So that which is, that which there is nothing to be hidden in this whole world, this is called Dharma. Genjo, okay? Genjo. This is called ultimate state of your existence before you poke your head into it. That is called Dharma or truth or you say whole universe. Universe, okay? That is how a function of the whole universe is to characterize by unifying all things in peace and harmony,

[36:11]

simultaneously, and supporting and helping, nurturing, promoting, always. Koan means, I think Koan means, according to Thomas Crowley, he says, Koan in standard literary Chinese means an official report or an issue under consideration. That is a Koan. I think Koan is often used without translation. Particularly in Rinzai, everyone is familiar with this term, Koan, but most people understand it as a puzzle, kind of a puzzle, Koan, you know,

[37:18]

question, but Koan is not something like this. In the commentary on Shobo Genjo written by Dogen's disciple, he mentions Koan has two meanings. One is usual meaning, usual term everyone uses, but the other point is Koan is used in terms of Buddhist teaching. So in terms of general view, general understanding, Koan means that to even and uneven. To even and uneven is called Koan, probably. Public, public, that is a general meaning. Koan is public, okay. An means to keep one's own

[38:33]

place or part and undisturbed in mind is called An. Means, what would you say, decree, decree issued by government or emperor, everyone should obey, this is An. But generally, I think in the commentary it says to keep one's own place or part and undisturbed in mind is called An. This is general, okay. But in terms of Buddha's eye, in terms of dharma, dharma world, I think a question comes up. What is the limitation

[39:34]

of a part or place, your own place? Where is the limitation? Where is the limitation of my knowledge? Where is the limitation of my place? If I say this is my place, okay, what is my place? What is the limitation of my place? What is the limitation of my part, my own part, my own duties? In terms of dharma eye, it's pretty hard to have a limitation because it's vast, it's boundless, so no limitation anywhere. Is that okay? Because in terms of meaning of dharma I mentioned, simultaneous happens, appears, but appearing never leaves

[40:38]

behind appearing. If so, what is the limitation of appearing? No limitation. But if you use appearance, we already create limitation of appearance, okay. But actually, no limitation. We don't know what's the limitation, but if you don't understand, try to know limitation of appearance, limitation of your knowledge, limitation of your capability, try to know. Finally, you don't know. So, finally the commentary says, it must be the whole world when uneven keeps its own place. How do I say? When the gassho keeps its own place, through and through,

[41:44]

at that time it is called the whole works, no limitation of so-called gassho. Or I do gassho, or you see my gassho, no. It's limitation already. But if I do, when the gassho keeps its own place or path, through and through, then it becomes, it's spread, it's universe, universal. The whole works, at that time gassho becomes very stabilized, just gassho, just sudden, exactly. This is called koan. Quite different meaning, don't you? From what you have understood. So, for instance, whole works means manifestation of totality. Because

[42:53]

I exist, if I understand I exist, I cannot understand separate from all of you and the whole world. I cannot. If I understand I, simultaneously I have to understand I including all of you and the whole world. Japan, America, the skies, other planet, unknown planet, known planet, all stuff. Then it is called I understand myself. That is called whole works. So when you do gassho, exactly like this, this becomes whole works. In other words, water rings extending into every inch of the directions, and then water rings coming back again, and

[44:02]

then coming out again. This is interdependent co-origination. Beyond your speculation anyway, human beings, all sentient beings are working together, so called Buddhistic ecology, huge universal ecology, not only in terms of biology, not only physics, universally. We are working together, and existing together, supporting, nurturing, and extinguishing life and death, all things, whatever you do, always there. This is called interdependent co-origination. So that is called the whole works. Then the I is Dogen from China. So I is in horizontal. I keeps

[45:10]

its own place. Nevertheless, I's functioning is working, spreading whole world. Then I's keeps pretty good look, you know, your face. In your face, anyway, your I's working together pretty well. Simultaneously, object too. So always I's keeps your face in balance, with relating with the nose, mouth, ears, always. Same applies to the nose, same applies to your mouth, same applies to your ears, even though your nose is crooked. It's wonderful. So that's why Dogen Zen says, I learned that I is in horizontal, nose is vertical. I am never deceived by anything. This

[46:16]

is Buddha's teaching, called Dharma. So we have to take view on anything in terms of this Dharma, and we have to deal with anything in terms of this Dharma. That time, your spiritual practice is promoting naturally. In other words, your personality, your life matures naturally. Hi, do you have a question? When you see that something arises and it leaves a trace, there's nothing to do but say, oh, it's

[47:33]

left a trace. But we just see that. Yes, that's why. Over and over and over and over. That's why you have to practice forever. You have to anyway, you have to taste how subtly, how minutely your consciousness is vibrating. You understand? Then if you really taste deeply, you know, day to day's life, then you can deal with anything simply as you can. At that time, your practice really manifests as a whole works. That practice is stabilized, very stable. I didn't understand when you said, explain ko. You say public, then you said even.

[48:38]

Even. Even and uneven. That general meaning. Even and uneven? Yeah. Even like flat? Flat, yes. Make something flat, even. Evening without uneven. Oh, evening out the uneven. Oh, I see. What did you say? Evening out. Oh, evening out. Make what's uneven. Oh, evening out. Yes. Thanks. Okay. Yes. Hmm?

[49:41]

We have to do it. But usually, we don't believe, we don't believe, we don't practice like that. Always we think, I want to know something. That is, always there is a priority of self-emphasis, self-egoistic sense, okay? So that's why it's very difficult to put ourselves in the dharma world first. That is called egolessness, you know. Egolessness doesn't mean destroy the self, no. In order to make your life vividly alive in the whole world, in the big scale, you have to put yourself in the big world. Otherwise, you never know how to make your life in the big scale. Because you're always swimming in a small world, always you become

[50:54]

small. If you swim in a huge ocean, you become huge. Don't you think so? So, we have to do it. Even though you don't understand, you should listen to this way, constantly. Because it is not spiritual practice. Everyone does it. If you want to become a ballerina, a painter, everyone practices like this. Much more. Why don't you? It is not necessary for you to practice like this. If you want to practice spiritual life, you have to do it. Do you understand? But all the spiritual people who practice spiritual life are very egoistic. Because the object issue of what you are studying is very vague.

[51:58]

Very vague, you know. Spiritual life. What is spiritual? Where is the object? Where is the issue? You never know it. But if you want to be a musician, immediately you have the piano. Look at this. Jump into it. That's it. The object is very clear. The issue is very clear. You can deal with it. But spiritual life, what is it? Huge. Universe. What is the universe? Many kinds of universes are coming up. In terms of physics, biology, astrology. Lots of universes are coming up. But what is the universe? What is the truth? You have to always deal with this kind of issue. How do you know that? You have to always play with this issue, day to day, like a musician. Then you understand.

[53:05]

I don't know how many years it will take. No guarantee. Just like everyone else. Okay? Hi. Not sensing the world. Not sensing the world with your own feelings. But rather, in things such as dharma, without poking your head into it, is a frightening proposition to begin with. And frightening because you're also always entering the dharma through a teacher or a group. And find the balance between sensing what is right and just entering the dharma.

[54:07]

It seems to be a rather crucial problem. One that this center has experienced, and I think other centers do, in terms of being misled or confused. I don't think so. You misunderstand what I said, anyway. I think if you are interested in talking about your senses, I think you should be interested in your senses simultaneously with your object senses. Even though you see this cup. This cup has senses, anyway. You don't say it doesn't have. That is your senses. But actually, it has senses. And all sentient beings have senses. And then, if you are interested in human senses, I think you should understand all sentient beings' senses.

[55:09]

Do you understand? And then, your senses really works. Really works. But human beings are always egoistic because my sense, my feeling, you know, don't touch me. You always say, don't tell me what I should do. That seems to be good, but that is really egoistic. At that time, you become, you will be sooner or later, very isolated. But if you want, because you cannot exist alone. Okay? So that's why, if you do, if you do, if you take care of your life in a broad perspective, okay? Then you can feel senses, your senses. And that time, don't stay with your own senses. Deal with your senses as simple as you can. Because there are many senses you have to learn, okay?

[56:15]

Rock senses, tree senses, Christian senses, you have to learn. There is no room to stay your own senses only. No. Do you understand? And then, in this world, how many beings you have to learn? Your lifetime is not long enough. That's why, life after life, we have to learn constantly. Myriad, myriad beings exist. But human beings are always egoistic, very, you know, too much proud, you know. And stay with their own senses, always. How do we live? In peace and harmony. Hey.

[57:17]

Sure. Now, including our own senses, that's why our own senses is always, naturally you can feel this, okay? If I sit down here, immediately I feel. I feel my feelings, I feel all of you, okay? But, including my feelings, including your feelings too, okay? Should I stay with my own feelings, you know, ignoring your feelings? If I feel good, you feel good, don't you think so? Maybe not. So, good or bad, there. I feel good, but you feel good. Maybe you don't feel good. But if I feel good and stay with my own feelings only, I feel good, you know. Then, somebody who don't feel good, then he tells me, I don't feel good. So, I say, don't touch me.

[58:21]

Something like that, always fighting there. So, we have to, including our senses, but there is no reason why we have to stay long with our own senses only. We should share our feelings and understand others' feelings too. That's why, as simple as you can, you have to deal with your senses, that's it. All you have to do is do it. It means, in the process of walking, you have to share your compassion with all sentient beings, alright? That is pilgrimage. Pilgrimage is walking, just walking, with a cane. Cane is oneness of universe. Symbol of universe. This is all the unique things you can depend on, that's it.

[59:25]

How do you know this oneness? Consisting of compassion, kindness, wisdom, how do we know? You never know it with your intellectual sense. All you can do is, in the process of walking, you should share your life with the rocks, with the people, then you can know. You can know something, ok? You know that?

[60:00]

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