This morning, I'm going to be continuing with Duncan's Kindle Koan. I may be able to finish, but I'm not sure. Now if a bird or a fish tries to reach the limit of its element before moving at it, this bird or this fish will not find its way or its place. Attaining this place, one's daily life, is the realization of ultimate reality. Genjoko-an. Attaining this way, one's daily life, is the realization of ultimate reality. Genjoko-an.

[01:13]

Since this place and this way are neither large nor small, neither self nor other, neither existing previously nor just arising now, they therefore exist thus. Thus, if one practices and realizes the Buddha way, when one gains one dharma, one penetrates one dharma, and when one encounters one action, one practices one action. So, in the next section, Nogen continues to go deeper into this last phrase. If one practices and realizes the Buddha way, when one gains one dharma, one penetrates one dharma. When one encounters one action, one practices one action. So, one Dharma and one action. So, then he says, this is a difficult part to understand.

[02:30]

Since the place is here, and the way leads everywhere, or you could say unfolds in all directions. The reason the limits of the knowable are unknowable is simply that our knowledge arises, practices with, the absolute perfection of the Buddhadharma. The reason, since the place is here, and the way unfolds in all directions, the reason the limits of the knowable, in other words, the limit of what you can know, the limits of what you can know are unknowable.

[03:36]

The reason for that is simply that our knowledge arises with and practices with the Absolute Perfection of the Buddha Dharma. So what is the Absolute Perfection of the Buddha Dharma? That's the question that needs to be answered here in order to understand what we're talking about. The Absolute Perfection of the Buddha Dharma is not knowing. But not knowing is the highest knowledge. Knowing is not knowing. Not knowing is knowing. Why is that? Because knowing implies a knower in something known. This is duality. The realm of duality which we are always coursing in. And in our coursing, in our dualistic realm, is a knower and something known.

[04:41]

Right? We all study as a knower to know something. Naturally. But not here. This is not about knowing and not knowing in the sense of a knower, a subject and an object. The knower is the subject and what is known is the object of the subject. There is a subject. The object is an object or the subject. But not here. This is the realm of intuition. In the realm of intuition there is no knower and nothing known. There is just pure knowledge, which is called ignorance. The name for pure knowledge is ignorance. That's why ignorance is held in such high esteem in prison.

[05:44]

Poor Satan ignorance. It's not mental. It's pure knowledge. Pure knowing is without a knower and something known. the realm just as it is, as he previously was saying. So our knowledge arises and practices with the absolute perfection of the Buddha Dharma. So as we read the limits of the known, since the place is here, what is the place? The place is right here. This is the dharma of the immovable dharma of right here. It cannot be moved.

[06:47]

This is why the dharma that cannot be moved is the alternating dharma, which is not altered by division. So, and previously, Dogen was talking about the place and the way. Yesterday he talked about the place and the way. The way is the activity and the place is here. is the place is indivisible time, and the way is divisible time. Action. The way is action.

[07:51]

And the place is immobility, in this case. The place of immobility is right here. In other words, the center, which is not which is dynamically still. And the place is dynamically active, within stillness. The stillness is the stillness of activity, and the activity is the activity of stillness. In other words, you're talking about Zazen. The place is here, and the way has no boundaries. It unfolds in all directions. So the reason the limits of the knowable are unknowable is simply that our knowledge arises with, in practice, with the absolute perfection of the Buddhadharma.

[08:54]

So that's why we don't have to know everything. To know one thing really thoroughly, actually, is to know everything. But it has nothing to do with knowledge. It's like the cat that waits for the mouse to come out of the hole in the floorboard. The cat has nothing at all in his mind, but there's something that connects with that hole. There's something behind the hole that connects with that mouse, with that cat, which is called a mouse.

[09:58]

And the cat doesn't do anything, but just sits. total dynamic stillness of attention. When the mouse comes out, just the right amount, the cat goes, catch the mouse. There's no thinking, there's no hesitation, there's simply readiness. There's nothing in between. There's not thinking or anything. It's simply direct activity. So... This is knowing without knowing.

[11:00]

It's just pure knowledge. So... In other words, we can practice without having to know. We don't know why we practice. Somebody said to me, somebody who had been practicing for 30 years said to me, when you find out what this is all about, will you tell me? That was Mary. He said he would, too. I'll let you know when I find out. We can practice. This is the wonderful thing. We step into the ocean and practice. We just step into the ocean and we can do it. I talked about this the other day. All we have to do is do it.

[12:03]

Reasoning won't help us. It doesn't help you. Your mind will help. When you are in the third day of Sishin, and it's a really tough Sishin, and your legs are hurting, or your back is hurting, or whatever it is, and all these things are going on. You don't know what to do, and so you pray that doesn't help. You think about all the things that should help, and they don't. Nothing helps. And you have to simply let go of all that discrimination, trying to figure it out. You can't figure it out. The only thing you can do is just, okay. Fly. Or, you know, relax.

[13:06]

There are two aspects of practice. One is effort, and the other is ease. Those are the two. This is what Duggan means when he says, when you advance, Let me read this. When you advance, to carry yourself forward and realize the 10,000 dharmas is delusion. That's the active aspect. When you carry yourself forward to realize the 10,000 dharmas, that's this. Holding your posture up, putting all your effort into sitting up straight, Not getting any night lacks. You fall asleep, but you wake up. Always pursuing that effort. That's the active part. That's advancing toward the 10,000 dharmas.

[14:11]

The passive part is that the 10,000 dharmas, allowing the 10,000 dharmas to advance and realize the Self. That's the passive part. They're both necessary. It's not that one is right and one is wrong. To let the 10,000 advance, to carry the self forward, that's practice. But also, to let the 10,000 dharmic advance is also practice. Those are just the two sides. It's not that one is right and the other is wrong. Delusion is right. Realization, enlightenment is right. Within delusion is enlightenment. Within enlightenment is delusion. It's not that you can't get rid of them. You can't get rid of either one. What we shouldn't be trying to do is get rid of enlightenment. So we're always just trying to get rid of delusion.

[15:12]

We're in the wrong track. Our practice is backwards. It's better to just balance them. So delusion is not bad. It simply means the active side of passivity. The active side of passivity and the passive side of activity. The feminine within the masculine and the masculine within the feminine. It's just how we balance ourselves. And when that balance is even, that's stillness. When it's not even, it's activity. It's like, this is the upright, that's total stillness, that's muddha. And then when it leans over, the world starts going around.

[16:15]

That's activity. But they're not two different things, they're just two aspects of the same thing. dynamic stillness and dynamic activity. But if you try to figure it out, you can't. Because as soon as you start to make a division, it's no longer what it is. So you can see it, but you can't be it. You can be it, but you can't see it. It's like you can't see your eyes or your teeth. It's subjective. The whole world is subjective. So all the objects are simply subjective. Part of your subjectivity. So then he says, do not practice thinking that realization must become the object of one's knowledge and vision and be grasped conceptually.

[17:44]

As soon as you think that, you wake up and say, I just had an enlightenment experience. If you don't forget it, then you're just lost in duality and it's no longer an enlightenment experience. It's not an enlightenment experience as long as it falls into duality. It can be there, it can be, but you cannot define it. So all of that The enlightenment that we talk about is much deeper than some experience.

[18:49]

It's totally intuitive. You know it, but as soon as you think, I know it, you lose it. So we're always drawing a picture. We want a good picture of enlightenment experience. We should have enlightenment experience moment by moment. No problem. That's what our life is. But if you say, oh that's an enlightenment experience, it's not. I'm not ready yet for questions. So, do not practice thinking that realization must become the object of one's monolithic vision and be grasped conceptually. Even though the attainment of realization is immediately manifest, this intimate nature is not necessarily realized.

[20:00]

Some may realize it, and some may not. So we may say, I've been practicing for 30 years and I never had an enlightenment experience. It's just that you don't realize it. You don't realize your own enlightenment experience. That's normal. Not so many people realize their enlightenment experience. Because they think enlightenment experience is something different than what they're doing. enlightenment experience. You're drinking your tea and saying, gee, I wish I had an enlightenment experience. You're sitting in front of the garden and you're saying, gee, I wish I had an enlightenment experience. You're eating out of a karaoke drawer, gee, I wish I had an enlightenment experience. It's called selling water by the river.

[21:06]

G.U. Kennedy named her first book, Selling Water by the River. A really good phrase, you know. Nyogin Sensaki said it's like the country bumpkin who gets on the plane and lands in New York and gets out of the plane and he says, where's New York? Of course, he wouldn't recognize it from New York. In this phrase, the first phrase, And Eken Roshi phrased it this way, here is the place and here is the way unfolds.

[22:15]

I like that. The boundary of realization is not distinct, for the realization comes forth simultaneously with the mastery of buddhaharma. So that's easier to understand. The mastering of buddhaharma is going beyond the duality of subject and object. That's the next thing to put in. Intuition means directly touching without going through the process of thinking going right over the seeking process, right through, without needing it. So, we don't, you know, because our thinking mind is day and night, like rust, you know, rust never stops, never sleeps.

[23:29]

And our thinking mind it's still going, like crazy. And when we have a problem, a really good way of dealing with a problem that's hard to solve is to forget about it. And then a month later, oh, I have the answer, because we're letting our subconscious mind figure it out. That's going deeper than our conscious mind. The unconscious mind is always figuring things out. If you allow It is a koan that you are working on. Just let the koan incubate like a child growing in your womb. Not trying to solve it.

[24:34]

Don't try to solve it. works, do its work. And then, oh, you get it. One day, when the stone hits the bamboo, the peach tree blossoms. Oh! This is intuition. It's working in your deep subconscious. Something that is understood in your deep subconscious without the limitation of our thinking mind. Our thinking mind can really go wonderful places and do wonderful things, but it's thinking mind is always discriminating. Enlightenment experience isn't the experience of non-discrimination.

[25:40]

This is why when we sit in daven, and you allow non-discriminating minds to arise, that's enlightenment. see something and rationalize it. As soon as you rationalize it, it's not there. So that's the trouble that we have mostly, is that we allow our discriminating mind to rationalize. That's why we say in Zen, it's not discursive. Whatever we say is pointing at that thing, which is not true.

[26:47]

It's just pointing at the moon. But if we take it all literally, that's discriminating. So that's why we have trouble often with Zen terms and koans and all this stuff that boggles the mind. Because it should boggle the mind. The mind can't get around it. Because the mind always thinks in dualistic terms, discriminating terms. As soon as you start thinking like this, it's discriminating. You can't get around it. That's why Koan will often use discriminating terms to express non-discrimination. And that's why your mind gets boggled. Well, that's not logical. No. It's not logical, according to our thinking minds, because we're using logical terms to express illogic or non-duality.

[27:51]

Does the dog have the Buddha nature? No. Well, that we'll see. But I know the dog has Buddha nature, because everything is Buddha nature. So, that's a logical term. No. It says, no eyes, no ears, move nose, move eyes, move ears, move this, move that, move that. No, no, no, no, no. No. In order to understand that, you say, I have nose, I have ears, I have eyes. You can easily, just as easily say, yes eyes, yes ears, yes nose. Yes time, yes body, yes mind. You can just say it that way. As long as you are not discriminating. But it's better to say no, because we're always thinking in the positive side.

[28:53]

We don't think in the negative side. So the negative side is there to stop the discriminating of the positive side. Does the dog have limits? Of course! You can say it any way you want. When you understand, you can say it any way. But if you don't understand, then it looks crazy. Because non-duality is crazy to us. But even realizing ultimate reality, the limits of that knowledge are beyond us.

[30:02]

So Coke had a question. You were using the word falling over and over again. Falling? Yeah, falling. And I like the work on high ladder. And yesterday I was standing in the upper portion of a house on a plank that was suspended hangers between two high ladders. And it was kind of early in the morning. And Frank was a little bit on a slant because you can't adjust the hangers yet. You know what I'm talking about. And it's a little bouncy. And I noticed that I was moving really slowly because I was, you know, I was kind of like feeling out the plank and the ladder and the roller and where the bucket was and all that.

[31:09]

And it was like, wow, this is going really, really slow. And then after a few minutes, I got the feel of the whole situation and I just started proceeding and I noticed the shift between those two frames of mind. And I'm trying to understand, Goguen, as you're talking about it now, and you have many, many times, I wonder if in a way that this sort of boils down to going from thinking mind to non-dual mind and a lot of supplies that I have to ship. Yeah. Well, it's the difference between the two aspects of self-consciousness. So discriminating mind makes us self-conscious. As soon as we discriminate, we are conscious that our self is a separate self. That's discriminating. So if you're walking a tightrope, the only way you can do the

[32:14]

So you can't do that. The other self-consciousness is the whole universe is myself, so there's nothing to fall into. There's no place that is not the right place to be. So you can walk across the penny road. That's forgetting self. So you came to a place where you're They call that self-consciousness. It just became the plank, you, the paint, the wall, all became one piece. Yes, and there's no thought about falling. No, you don't think about that. I remember the first time I did that, you know, it was a stucco building that had little bumps on it, you know, stucco, and I was holding on to those little bumps. Well, I'm going to go to the end, and here Duggan describes what practice is.

[33:22]

It's kind of like flowers fall without wanting them not to, and weeds grow up without wanting them to. It's kind of like the culmination of what is real practice. Priest Apche, or Mark Gushan, was fanning himself. You know how it's aged? You all know this. And the monk approached and said, Sir, the nature of wind is permanent. And there's no place it does not reach. So he's making a dharma question out of this fanning, right? That's pretty good. He's approaching the teacher and he's saying, Hey, how come you're fanning yourself if the wind is permanent? And there's no place it doesn't reach. Saying, if Buddha nature is permanent, what are you doing?

[34:46]

Why is it a must you still fan yourself? So the Master says, although you understand that the nature of the wind is permanent, Suzuki Roshi says, this is just a kind of present for the monks. I don't really understand at all. Although you understand that nature wasn't permanent, the master replied, you don't understand the meaning of its reaching everywhere. What is the meaning of its reaching everywhere? asked the monk. And the master defended himself. And the monk bowed in deep respect. So, this is not the question of if buddha nature is all-pervading and everything is buddha nature, why do we have to do something? How can we have to practice? What need is there to practice if everything is buddha nature?

[35:50]

This seems to be accepted as Dogen's question for a long time. Because when Dogen was a maotie, practicing the Tendai school as a young man. He learned that Buddha nature, you know, from the Parinirvana Sutra, Buddha nature is all-pervading and everyone has Buddha nature. He changed that to everyone is Buddha nature, made it more intimate. Buddha nature is what everyone is. Instead of has, so has is an You can be it, but you can't see it. You can see it, but not as a separate thing. So, thinking about enlightenment and mundane activities,

[36:57]

happen in the sky, and so I'm wondering, and we have many stories like this, like transmissions of a lamp, just many stories about it, it's very big. So what is the relationship between that kind of enlightenment and the enlightenment that we're talking about in the Vedic system? points to something. If you take everything you read literally, you have a big problem. So, a story is a story, and a story is meant to express something dynamic and big, right? So stories usually are exaggerated, but not necessarily. I think we have to see everything in context and understand what that means to the world.

[38:14]

Do you think that really happened? When Shakyamuni was sitting under the boat tree and had pictures of all these demons. Do you think those are the actual demons that he saw? So you know we have these pictures and we present things in pictures. So the pictures represent something. I don't say that the pictures are wrong or that they didn't actually happen exactly the way everything is depicted, but usually the stories are pointing at something dramatic. And a story that doesn't point at something dramatic is not going to be interesting. So there's the storybook and there's the actual life.

[39:22]

and the books are kind of idealistically telling us what happened. So we have to assess, well yeah, there are all those wonderful stories, but this is our life, right? So, it's not that that's wrong, but when you have a dramatic, you can have a very dramatic experience of enlightenment drinking a cup of tea, All you have to do is let go. That's what all those stories are about. Letting go of your discriminating mind. But the problem with the stories is that they lead us into thinking that we have to have this dramatic experience in order to have an experience of enlightenment. That's the problem with those stories.

[40:42]

You don't have to have that dramatic experience. That includes someone else's dramatic experience. What is a dramatic experience? A dramatic experience for one person is not a dramatic experience for another. You said that as soon as we reflect on an experience, it's no longer that, right? So then duality and discrimination come in. So my question is, how do you, because I've never had an enlightenment experience. Well, you just had one. So how do you know you've had it if you're not there Because the whole point is you're not there when you're having it, right?

[41:45]

So, is it that you realize you weren't there? I mean, I really mean that. Yeah, that's like Woody Allen saying, I don't mind dying, I just don't want to be there when it happens. No, I'm just pointing at something. Don't take the words too literally. I don't want, this is the wrong, this kind of discussion you're getting into, like, there, not there, you know, it's trying to pin something down literally. You have to kind of get it. The way it's dramatized, It's like walking in the fog, and unaware, your clothes get wet.

[42:47]

Unaware, you recall, huh, hmm, that's the big experience. It's very dramatic. Oh, my clothes get wet, wow, who would have thought? I think it's all misleading, because when we get focused on that kind of experience, we think, well, what's happening now is nothing. That's the problem. What's happening now, if you really understood what's happening now, if you really had a normal experience of what's happening now, it would be unusual. But we're always thinking about what's happening instead of just allowing it to happen. We're always thinking about it. It's OK. But, you know, it's all... That's why we said Zazen.

[43:57]

It's all there in Zazen. But we don't even believe that. I'm just sitting here and nothing's happening. We don't recognize that there's nothing that's happening That's a person. It's not that the positive part isn't important. We're always thinking in terms of pursuing the 10,000 things. The negative part is letting the 10,000 things come forward and gratify the self. The negative part is not leaving. everything, without discriminating. And that's what Southern is, being totally open, without discriminating.

[45:00]

Pleasure, right, wrong, good, bad, it all drops away. Thank you for your teaching. Suzuki Roshi said, don't be in too big a hurry to get enlightened. You may not like it. I think I'd really like that one a lot. Because we think, well, I want something I like. I hope this isn't too graphic, but... Women, when we're girls, we begin to menstruate and we get cramps. And every month we get cramps. And it happens a hundred times, hundreds of times. Finally, we're lucky. We get to give birth. And it's the same pain. And our body, it is. And the same thing's happening. It's the same pain. Much greater pain. And your body recognizes it, though.

[46:03]

Your body says, I've done this before. I've been through this. I know this. Except this time, it's big, and you have a baby. Most of the time. But your body recognizes the pain. So I wonder if enlightenment is something that... In small things. Well, giving birth is an enlightening experience, of course. Yes, but what I'm trying to say is that your body recognizes it. Yes. So is it possible that in enlightenment you may finally recognize that it has happened before? Well, yeah, you realize it. It's been happening all the time. I didn't realize it. Yeah, that's enlightenment. It's been happening all the time. I didn't realize it. And I'm just realizing it. It happens. It's been going on forever. How come I didn't see that before? Because even if I thought it was that, I'd never think, what? I see a connection between Matt's question and the rest of this discussion.

[47:13]

For me, the dramatic Baroque descriptions that we have of enlightenment experiences in some of the Chinese or some of the Indian sutras are a way in which I recognize that picking up dog shit is an enlightenment experience. That the ordinary can have that same sense of wonder that is as profound as the ground shaking. That's right. The ordinary is the most ground shaking Because the ordinary is totally extraordinary. That's the problem. That's why our practice is focused on the ordinary. That's why it's focused on just the ordinary. Eating, you know, eating and shitting.

[48:17]

Just, and then the Master says, um, uh, what is the way? Just sitting on Mt. Dayugo. Me, out of my aura, okay, just sitting. That's all there is to it. There's something about Practice may not be then practice, but the ordinary is very much, it's like an amazing appreciation for the ordinary. It's like that ability becomes exercise. Well, yes. I think this might be taking in too literally much. You said, you said the pain and you know, whatever.

[49:26]

And then it drops away. What does that mean? That means you accept it all. It drops away means you totally accept it. You know, everything, in non-duality, everything is well in society. But that's the Goguen term. Dropping body and mind. Dropping body and mind means completely exerting body and mind. So there's no opposites. Opposites are not opposites. There's not opposites that would create duality. So of course we live in duality. But enlightenment is understanding the non-duality of duality. I've been thinking about Zosheen as a metaphor, that all the scrabbling and fighting I do with the schedule, and the resistance I feel, and all the inner turmoil, is that fighting, and finally there can sometimes come a moment where you just give up, and try to surrender, to alright, and here I am.

[50:56]

Here I am. You surrender. And when you surrender, you find your freedom. You think that surrendering is to be dominated, but actually it's to find our freedom. Is that when Suzuki Roshi said, it doesn't get better later? Well that's right. It's the place of no hope. continuing the way you are, rather what you want. Something better, there's going to be something better. There's nothing better than this. Oh God, my legs are hurting. There's nothing better than this. This is the best there is. I think this has to do with what we're talking about, but I'm not sure.

[52:00]

I'm wondering if a robber shoots someone and kills them, is that action that robber's taken, is that an enlightenment? No, that's creating evil karma. It's not enlightenment. There's no enlightenment there. It's darkness. Why would you say that? I think because sometimes I feel like I hear a saying that everything is dharma. Well, everything is included in dharma, but that doesn't mean that everything is okay to do. So can it be Dharma and not be OK to do?

[53:00]

Well, Dharma is like all-inclusive, right? And so within all-inclusiveness is good and bad, right and wrong. Within non-duality is duality. So it's not one or the other. It's not like, oh, we're behind duality and just do non-duality. No. Non-duality encompasses everything. There's nothing left out of the big mind. That doesn't mean there's no good within that. There's right and wrong, good and bad. And karma. When you kill somebody, there's karma. There's no doubt about it. So, see, we fall into one side or the other. That's the problem. Just stop thinking. There's no duality, non-duality. Duality is just you know, is no better than non-duality. Non-duality is no better than duality.

[54:00]

It's just that if you want reality, you have to understand non-duality. Not better. Duality thinks ignorance is as important as enlightenment. Carry the self forward and realize the 10,000 dharma is delusion. It's just as important as enlightenment. Yes. I keep coming back to the moment of learning to ride a bicycle.

[55:02]

Yes. But my mind knows that it's totally impossible. There is no balance. There is no... I mean, you cannot... And... Somehow falling forward into right now is totally... The body knows how to do it. The being moves through space. Nobody's riding a bicycle. And it feels fabulous. That's right. With all the cuts and scrapes. When nobody's riding a bicycle, right, then everything's working just fine. That's right. That's true. The body will stop. Yeah. But you can't enjoy it too much or you might run into a drain and slip on your face.

[56:10]

So you have to use discriminating mind. I don't know where you're going after using discriminating mind. So discriminating mind is the way we get through this complete world. That's a good answer to Gee's question. Yeah, it's the same thing. In fact if we get too high on bicycling or anything else we're going to invariably... That's why you can't stay in emptiness. You have to get into form. So form is the way we experience emptiness. Emptiness is the way we experience form. But yet, form is just form. Emptiness is just emptiness.

[57:11]

Yeah, Linda. I've been coming to Zeno's for many years and even No matter what I hear and think or say, it seems like I keep discovering that the motivation to make effort is I want ease. I want something. And then I just, you know, I'm always trying to become a better person, you know, be more whatever. And I keep discovering that that's really what I'm doing this for. Yeah. That's why you ask so many questions. Yeah.

[58:17]

And then, you know, I find I'm just so tired. I don't want to get up. Yeah. And I just don't want to sit here and make an effort when I'm uncomfortable. If I don't have these motivations, why would I, why will I do that? Why will I make an effort? Yeah, well, my motivation, I never thought about that. I never thought about, you know, if I do this I'll get enlightened or anything like that. That's never been my motivation. My motivation is, how can I do this? It's just kind of a challenge, like, how can I do this? That's the only motivation I've ever had. is how can I do this? Do what? Yeah. How can I do what? I never blamed the practice at all. There's nothing wrong with this practice because it makes me hurt. So my motivation, I think, how can I really do this?

[59:37]

I'm sitting in there, the sharks are eating my legs. How can I do this? That's all the songs have been motivating me, is how can I do this? I never thought about beyond that. So that's always kept me busy, you know, for 43 years. It's getting very busy, actually. How can I do this? How can I do this? What am I going to get? Where does it go? How? How? How is not why. Why is not the right question. How is that question. How, not why. There's not even what. Just how, how, how. When there's somebody in front of you, how do I deal with that? That's all. How do I deal with this? How do I deal with this? That's practice. If you want to know what a practice is in any situation, it's how do I deal with this?

[60:42]

That's all. That's simple. That's all there is to practice. How do I deal with this? When I sit in the tokusan room and everybody comes to see me, I'm not thinking about anything. Whatever appears in front of me, how do I deal with this? That's all. When I'm driving my car down the street, how do I deal with it? When do you come in here? That doesn't happen to me. I always know why. Just how do we deal with it? That's all there is. That's practice. Then, without expecting anything, you know, this is faith practice.

[62:04]

There are faith types and doubt types. Maybe I'll talk about that tomorrow. Faith types and doubt types. Dogen is rigorous in both faith types. That's why I can easily identified with their teachings. Because I have faith. I've never had any doubts at all. No doubt, maybe here and there, but never really had any doubts. But it's something just always doubting, you know. Like, why? What is this about? I just never had that feeling. So, is there, if you were a doubter, Would there be a doubt-type teacher? Is there any such thing? I don't know. It seems that style is more like doubt-type. Sort of style is more like faith-type. Yeah. But it's good for faith-types to have doubt-type teachers sometimes.

[63:12]

And it's good for doubt-types to have faith-type teachers sometimes. So if you're doubt-type, you're lucky to be here. Well, no, I don't think so. I don't think so. I think it's both, you know. Not the cusp. Maybe the elements are both. So, but it's interesting. It's just the way we are. Probably wouldn't pass that down.

[64:16]

We do non-dualistic practice all the time without knowing it. The basic non-dualistic practice is this. The basic non-dualistic practice. That's why we do it all the time. We bow to the Gamasyo, we bow to this, we bow to that. non-dualistic practice. Buddha, Bodhisattvas, Arhats, Pratyekabuddhas, Daivas, or whatever you want to call them, and then the heavenly realm, the animal realm, the fighting demon realm, the heavenly realm, and the animal realm. And so we take these two sides, these two divisions and we put them together as one thing.

[65:32]

That's awesome. And then we, wow, so beautiful. When you bow, just let go of everything. You put them together and just let go of everything. That's devotion. That's faith. It's like, I'm letting go of everything. I'm letting go of all my stuff. All my doubts. All my anger, ill will, delusion, greed, hate, and vow. That's an enlightened act. You do it all the time. It's just our ordinary life. That's what Gincho Goan is about, our ordinary life. He doesn't talk about anything spectacular.

[66:37]

He just talks about how it is in our ordinary life. This is called The Way of Everyday Life. That's the name of this book. The Way of Everyday Life. It's what it's about. It's about the enlightened activity of your everyday life. But if you want something spectacular, you should go practice someplace else. But something spectacular can still happen to you. Like making this wonderful cup of water.

[67:28]

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