Generally, the Buddhism said in this way, the Buddhism is a thought of non-self. And every other Indian philosophical schools believed in that way. But in the Buddhism Sutra, It wasn't said in that way. Even in Buddhism, the Atman is very important. But generally, it is said that way, in that way. Anti-self thought is Buddhism, something like that. The earlier text, the most important things is... Yeah, even Shakyamuni Buddha is recognizing, not recognize.

[01:29]

We are recognizing the being self, you know, this self, Atman. But he never described what is the Atman, which he is recognizing. Because if the he explained, or he described even a little bit about that art, the probably there would appear one more Indian philosophical schools.

[02:40]

Just the same. So, every other Indian philosophical schools, the thought, the Buddhism is a non-atman, non-anatman school. But there is not an Atman school, the kind of Atman school. But there is a different meaning between the Buddhism of Atman and other philosophical schools' Atman. Other schools' Atman is something like this. that we have a body, we human beings has a body, and that human beings has heart, heart, you know, heart in his body, heart.

[03:46]

And in that heart, there is a small hole. That's a residence of Atman, something like this. And Atman's figure is such and such. They are explaining the place where Atman lives and how Atman does and what is Atman, what Atman is. So once you describe the shape or the conception of Atman, so Atman itself will have some concrete imagination for the human beings.

[04:58]

So the Shakyamuni Buddha didn't describe anything about Atman. But he said in this way, We human beings are up to think that The Atman is something which is not Atman.

[06:23]

there is two meanings of Atman. One Atman is, you know, the cosmic self, the big self, like big self. And the other Atman is Atman like Atman, which is not a true Atman, but just human beings thinks this is Atman. You know? So, two Atmans. So, there is two Atmans. There are two Atmans in the Arya Buddhism. And the term of non-self, anatman or anatta, was established for The wrong meaning atma, the latter for the latter.

[07:42]

Then the term of non-self appeared at that time. The non-self and the big self is just the same. So we can't explain, we can't describe what is big self, what is non-self, no self. If you describe even a little bit about the Atman or self, self itself, that will have a limitation.

[08:47]

That will have a limitation. In this way, the thought of the Atman thought of non-self or self came up. But in the later Buddhism, that is to say Mahayana Buddhism, another new thought came up from this basic thinking. That is, we human beings, we all sentient beings have already that big self.

[09:58]

We already have the big self. Just when you think, when you hurt, when you hurt yourself, You can't notice yourself, true yourself. That's why you feel always the very difficulty to feel the self. And also, you can't feel, you can't touch, you can't sense the big self.

[11:11]

If you can do the big self, that's a not big self. So from this point, the non-Buddha, the thought of non-Buddha came out. If you stick to anything about the Buddha, too much. That's a non-Buddha. Actually, we have lots of Buddha statue and lots of Buddha pictures, you know. And we can feel from the statue and pictures very, very deep and compassionate feeling from that, from those.

[12:15]

But if you try to copy, if you try to be that figure, at that time your practice is already wrong. So you have to have your own practice and nobody give you the proof that which you have already had a new self.

[13:26]

So Dogen Zenji says, The practice and proof is just the same. And our practice is on not having already the self. From that point, our practice was starting. Even if you didn't notice or not. Our practice was started in that way. In earlier Buddhism, primitive Buddhism, this kind of things was never said.

[15:01]

This is the characteristic point of Mahayana Buddhism, but Dogen Zenji says his Buddhism is not belonging to a Mahayana Buddhism and also not to a Hinayana Buddhism, but including them, all of the Buddhism. That's a mono-vehicle, mono-vehicle Buddhism, he says. Ichijo Bukkyo. Limitless Buddhism. If you can use the big vehicle, already there is some limitation because it's a vehicle.

[16:06]

There should be capacity. 300,000 people? 800,000 people? Anyway, the wars already have limitation of capacity. So there should be non-limitation thing. It's a custom. Thank you.

[16:45]

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