the story about in India, and a woman monk or a vixen husband was in Japanese, Senbyaku, that they were born with Okesa. And I thought that referred to the woman nature. So not only those two people, are really were born moving fight, he put this story here is, you know, he discussing the material of a kisser. And so his point is, is the material of the orchestra we are born with? Is it silk or cotton? Of course, Buddha nature, so it neither cotton nor field.

[01:04]

So it's kind of foolish to make such a discrimination. But I think that, in fact, if you wanted to say. So, you know, we think in discussing about the material of this, you know, actual particular form of Okesa, you know, he's talking about Buddha nature. or the orchestra as a symbol of the network of interdependent origination. We must be very kind of, how can I say, flexible to understand Dogen because he's always, always back and forth between these, you know, some particular form or particular tradition and the reality beyond any form or the universal truth.

[02:05]

of all beings. And from paragraph 25, He said again, he make sure that Okesa has both two sides. So he said, we should endeavor to study such a truth. The kashara that covers the body of the disciples, when Buddha welcomed them and gave the precept to them, was neither cotton nor silk. You know, when Buddha was alive, they didn't have a so-called ordination ceremony. When someone came and asked Buddha to become his nun or nun disciple or lay disciple, the Buddha just said, welcome.

[03:16]

And in many stories with, you know, that's the word of Buddha, their robes are changed into okesa. So that's why Dogen is saying it's neither cotton nor silk. Buddha's guidance is discovered to comprehend that hidden jewel within the robe is beyond the ability of those who count the grains of sand. Those who count the grains of sand refer to Buddhist scholars. And the hidden jewel within the robe is a metaphor of Buddha nature, came from the Lotus Sutra. And he said, the sentence I introduced yesterday, we should clearly clarify the material, color, and the measurements of all Buddha's kashaya.

[04:29]

We should study whether it has certain quantity or is without quantity. has a certain form or is without form. So we have to see both, as I talked about Dogen's comments on the phrase from the Diamond Sutra. And because I have to be in hurry, I go to page 23, and he said, to where to receive and where this okesa is, nothing other than the second sentence in page 23. This is nothing other than seeing the Buddha. So seeing Okesa and receiving Okesa and wearing Okesa is nothing other than seeing the Tathagata because we see both form and no form.

[05:38]

That is the way we see Tathagata. So each and everything, you know, when we put on okesa and when we use orioki or when we do something else, we always see things from two sides. And that is the way we see the Tathagata. It is hearing Buddha expanding Dharam. And it is being illuminated by Buddha. radiant light. This is Buddha's wisdom. It is receiving that what Buddhas have received. So when we receive orchestra or oroki or other things, we receive what Buddhas have received. And it is the single transmission of the Buddha mind. It is attaining Buddha's marrow.

[06:41]

Sokiroshi put really strong emphasis on this part. So then we receive okesa, a precept, and also we share practice. We are already attaining Buddha mind and Buddha's mind. We are actually covered by Shakyamuni Buddha's kashaya, or okesa. Shakyamuni Buddha himself bestows that kashaya to us. So even though we receive our own orakusa from our own teacher, but actually we receive from the pathagata. So we should really venerate this. That is a kind of our faith, our attitude toward these things. We have been following the Buddha himself, Buddha himself, and have received this kashaya.

[07:51]

I think this is one of the most important point in Kesakudoku. And the next paragraph is about the method of washing the kashaya, or okesa. And according to the commentary, we cannot find anywhere else about the description of how to wash okesa. So this is only place you can see the explanation of how to wash okesa. But probably, we don't have so many occasion to wash . But said, when he practiced in Kyushu, Kyushu was very hot. And when they did takuhatsu, instead of rakusu, on okesa. So when the paint was really hot, you know, the okesa can sweat, wet with sweat.

[09:01]

So each time they did takuhatsu, they had to wash okesa. And Sakuroshi said they did exactly the same way as it is described here. So if you need to wash okesa, you can follow this instruction. But I don't think I have to explain. Let me just read it. Place the unfolded kashaya into a clean wooden tub. Soak it in fragrant boiled water for about two hours. Another method is boil ash water and soak the cassia in it. Wait until the water cools down. So before we have soap, we use ash water for washing clothes. Nowadays, we usually use ash water.

[10:06]

Fragrant water means water boiled with a kind of incense. So it has a very good flavor. Ash water is called akuno-yu in Japan. When the ash water cools down, repeatedly rinse with clean hot water many times. Do not scrub it with hands or trample on it with our feet. Continue to do this until dirt and grease have been removed. Then mix fragrant powder of agar rock or sandalwood, usually incense wood, and so on with cold water and rinse the kashaya in it. After that, hang it on a cloveleaf pole to dry. When it is completely dry, fold it and put it on a high place.

[11:16]

We need a space between put and eat. Burn incense, scatter flowers, circumambulate it clockwise several times, and make prostrations to it. Do three prostrations, six prostrations, or nine prostrations. Kneel and do gassho. Then hold the kashaya up with both hands. Recite the verse with mouth. the birth of Kesa, Robachan, then put it on according to the proper method. So this is how people worshipped Kashaya. Next, he quote a kind of story from Mahayana Sutra.

[12:22]

First, let me read the story and talk about this sutra. It said, page 25, the world-honored one spoke to the great assembly. In the ancient times, when I was at the assembly of Jewel Treasury Buddha, or Ratana Kosha, or in Japanese, Hozo Butsu. My name was Great Compassion Bodhisattva, or in Sanskrit, Mahakaruna, in Japanese, Daiki Bosatsu. At that time, Great Compassion Bodhisattva, Mahasattva, made the following vows in front of the Jeweled Treasury Buddha.

[13:25]

Number one, world-honored one, after I attain Buddhahood, there may be living beings who enter into my dharma, leave home, and wear kashaya, and yet violate the major precepts, or have evil views, or take the three treasures lightly without faith, and accumulate many crucial wrong deeds. Either monks, nuns, laymen, or laywomen may allow the mind of respect even for one second and venerate the Sanghakti robe, means large robe, more than nine jewels. The world-honored one, Dharma or monks.

[14:32]

World-honored one, if even one such living beings, one such living being, maybe even this, cannot attain the prediction of enlightenment within the three vehicles and therefore turns away from the Buddha way, I deceive all the numberless Buddhas in the ten directions at this moment. and would not attain unsurpassable supreme awakening. Number two, World Honored One, after I attain Buddhahood, If all the heavenly beings, dragons, demons, and gods, human and non-human beings, venerate those who wear kashaya and make offerings to them, respect and praise them, and if those beings can see even a small piece of kashaya,

[15:38]

they will be able to practice in any of three vehicles without regressing. Number three, if there are living beings afflicted by hunger or thirst, whether they are demons or gods in poverty, human beings from humble origin, or living beings in the realm of hungry ghosts. If these beings obtain a small portion of Kashaya, even as small as four inches, they will immediately be able to fulfill their desire to eat and drink and to accomplish quickly what they wish. Number four. when living beings offend each other, allows hostile feeling, and fight continuously, or when heavenly beings, dragons, demons, gods, Gandharva, Asura, Garuda, King Nara, Magoraga, Mahoraga, Kumbhanda, Pisaka, and human and non-human beings

[17:06]

are fighting each other. If they mindfully invoke this kashaya because of the power of the kashaya, they will arouse the compassionate heart, soft and flexible mind, mind free of enmity, serene mind, the regulated mind, and they will be able to be in purity. Number five, when people are in a battlefield, a field or a lawsuit, if they retain a small piece of kashaya as they encounter with their enemies, and if in order to protect themselves, they make offerings to venerate and honor it, Their opponents will be unable to injure, to harass, or to make fools of them.

[18:11]

They will always be able to beat their antagonist and to go through all such hardships. World Honored One, if my kashaya cannot complete these five sacred virtues, I would deceive all Buddhas. who exist in the measurable kalpas in the ten-direction world, I would not be able to complete unsurpassable awakening and to do Buddha's work in the future. I would lose the good dharmas and definitely be unable to defeat non-Buddhists. Good people at that time, Jewel Treasury Buddha extended his golden right arm to pat the head of Great Compassion Bodhisattva and praised him, saying, Well said, well said, great man.

[19:19]

What you have said is the great and rare treasure and great wisdom. When you complete the unsurpassable perfect awakening, this kashaya law will be endowed with those five virtues and accomplish those great benefits. Good people at that time, great compassion bodhisattva, having heard the Buddha's words of praise, allowed the mind of delight and became extremely exuberant. Then the Buddha extended his golden arm that has long and red fingers. His hands were as soft as the robe of a heavenly being.

[20:20]

When the Buddha patted his head, the bodhisattva's body was immediately transformed into that of a young man of twenty. good people, the great assembly, heavenly beings, dragon gods, Gandharva, human and non-human beings, put their hands together in sassu, venerated great compassion bodhisattva, and offered many kinds of flowers and music. praised him in various ways. Then they kept silent." This is a quote. This is a very long quote, but the rest of this writing, Kesakuro put several very long quotes. And his comments are not so long.

[21:24]

Anyway, this story, please. It sounds a lot like a lotus sutra, all the instructions and predictions of lotus sutra. Yeah. The name of this sutra is similar with the lotus sutra. The name of this sutra is Higekyo. And is abbreviation of . I don't think I have to write the Chinese character. The Sanskrit name of this sutra is Maha Karuna Pundalika Sutra.

[22:47]

So Pundalika is lotus, same as Maha Sadharma Pundalika Sutra. So this is the Pundalika Sutra of great karuna, or great compassion. And according to the dictionary, This sutra was made around the third century. you know, the Mahayana sutras made before Nagarjuna was called the early Mahayana sutras, such as Pradyumna Paramita, the Lotus Sutra, or Avatamsaka Sutra, or other sutras of Pure Land Buddhism are called the early Mahayana sutras. And the sutras made between the time of Nagarjuna

[23:52]

And Basbanzu is called Mahayana's middle Mahayana sutras. And the sutras made after Basbanzu was called later Mahayana sutras. And this one is one of the later Mahayana sutras. So this was made much later than other well-known Mahayana sutras. And honestly speaking, I never read this sutra. But I just read the explanation of this sutra. And this is very interesting. Within this sutra, one bodhisattva asked to the Buddha, Shakyamuni Buddha, about the Buddha lands. You know, until that time, before that time, you know, in Mahayana Buddhism, there are many Buddha lands.

[25:02]

You know, Sambhogakaya Buddhas kind of created or established their own Buddha land, like Kyo land in the west was Amitabha Buddha's Kyo land. And all other Buddhas had their own pure land, Buddha's land. And the scenery of pure land is described in the Sutras of Pure Land Buddhism. It's really beautiful. And there's no obstacle for practice. So that was a perfect environment to practice, study Dharma and practice. But the bodhisattva's question was, why only Shakyamuni Buddha was born and became Buddha is such a terrible word.

[26:13]

And with so many, you know, delusions, delusive people and obstacles, and human beings or living beings in this world is so, how can I say, inferior. They are not ready to study Dharma. And even they became Buddha's children, they made so many mistakes. And even within Buddhist Sangha, there are so many problems. Therefore, they need so many precepts. So this is not a good place for Buddha to be appear. Why Shakyamuni alone had to choose such a terrible world to teach? That was the Bodhisattva's question.

[27:18]

I think that was the third or fourth century in India. I think for those people who made this sutra, I think the world infinity is not so different from where we are living now. There are so many problems, so many fighting, so many terrible things. And it's really difficult to practice study and practice dharma. So many obstacles. Why Shakyamuni Buddha intentionally acquired such a terrible word called Saha word. Saha means patience. So this Saha word means this is the word we need, patience. There are so many difficulties.

[28:18]

And the Buddha started talk about his previous life, one of his previous lives. At that time, the story is really interesting. There was a king. What is the word? wheel-turning king, named in Japanese in Sanskrit, Aranemi. Aranemi. Yes, same sutra. The name of the king is Alanemi or Mujonen in Japanese.

[29:26]

And this king has 1,000 sons or children, 1,000 children. And his minister's name was Hōkai. Hōkai is in Sanskrit. Hōkai in Japanese. Meaning is treasure ocean. His name, Mujone, means no sort of fighting or competition. And this minister had a son. And this son left home. And this Hokai's son left home and became a Buddha.

[30:32]

And that Buddha's name was Ratanagarbha. Ratanagarbha is treasure and this. treasure of treasure, treasure of treasure, the storage of treasure. So the minister's son became Buddha. And this son, after became Buddha, returned to his father's country with his disciples. Like Shakyamuni Buddha went back to Kapilavastu. Then, at that time, the king supported their three-month practice period.

[31:41]

And after, you know, practicing and hearing this Latana, Garbha, Buddha's teachings, this king And each one of them, the king and his 1,000 children made their own vows. And this king, Aranemi, made 48 vows. And the Buddha, Ratanagarbha Buddha, gave this king a prediction to become Buddha in the future because of these 48 vows.

[33:00]

And this king, the Buddha said this king will be Tathagata in the future. And the name of the Tathagata is Amitayus. Amitayus is another name of Amitabha. So this king will become Amitabha Buddha. And the 48th vow is about Amitabha. One of the 48 vows of Amitabha was, when I attain Buddhahood, I accept all living beings to my Buddha land. That was the teaching of Pure Land Buddhism. You know, this Amitabha was a bodhisattva. He allowed 48 vows.

[34:06]

And he vowed, unless I could say all living things and accept to my pure land, I will not become a Buddha. And the Treland Buddhist Sutra says this person, this Bodhisattva, become a Treland, become Amitabha Buddha. And now he is Buddha. That means his vow has been already accomplished, fulfilled. So that is a basic teaching of Pure Land Buddhism. So Shinvao is already fulfilled. If we have a faith in Amitabha Buddha's vow, or the original vow, then because of the power of Amitabha's vow, we will be born, we can be born or reborn in the Pure Land.

[35:10]

And even though this world is terrible world, so we cannot practice. But if we are born in the Amitabha Pure Land, we can practice there without obstacles. That's the basic structure of Pure Land teaching. And Pure Land Buddhism was very popular at the time of Dogen. In Japan, Hōnen, the priest Hōnen, established a puritan school. And one of Hōnen's disciples, for the name of Shingan, established so-called Jodo Shinshu. And Jodo Shinshu is still one of the, not one of the, largest school of Buddhism in Japan still. Anyway, so this king became the Amitabha Buddha and established the Pure Land in the West.

[36:29]

But this person, Hokai, the Buddha's father, made a vow that I want to be a Buddha within the world, with, said, words of five defilements. That means it's not a good word. People are so much deluded and defiled, so it's really difficult to teach. That was this Hōkai, the minister of God. And this Rātana Garbha Buddha, gave a prediction that to his father, actually, this person, Hokai, will attain Buddhahood in that terrible world.

[37:32]

And that Buddha's name will be Shakyamuni Buddha. So Sakyamuni Buddha was born in this not so good world because he's vowed to save people who are not ready to study Dharma. And where there are so many sufferings, pains, and conflict, fighting, wars, so many terrible things. And this person, Hokai, took 500 vows, much more than Amitabha, Amitabha 48. 500 vows, because he needs so many.

[38:34]

He needs to deal with so many problems. And five of them are the vows quoted here. about Okesa, five out of 500. Of course, we don't know what are really 500, but it's not clear the each bounds. But these five are clearly mentioned in that sutra. To me, this story is really interesting. So Shakyamuni intentionally appeared this world full of suffering to teach this kind of very deeply veiled human beings.

[39:35]

Instead of, you know, establishing his own pure land where people could, you know, practice without obstacle. So Lord's vows are for us. So let me read $5 about Okesa one by one. And the sutra says, to establish a pure land without obstacles can be done by lazy persons. But teaching being become Buddha in this Saha world had to be very diligent. That's how you know, this Latin and other Buddha praised Hawkeye, actually his father.

[40:44]

So first verse is about people who became Buddhist and yet somehow violated precepts or did something wrong or had mistaken views. So the top of page 26, the first bar is world-honored one, after I attain Buddhahood, there may be living beings who enter into my dharma, that means became a Buddhist, leave home and wear kashaya, so people who become a monk, and yet violate the major precept or have evil view.

[41:50]

or take the three treasures lightly in that face, so lack of faith in three treasures, and accumulate many crucial wrong deeds. Either monks, nuns, laymen, or lay women may allow the mind of respect even for one second and venerate the Sanghapti love. the world-honored one, dharma or monks, even those people who kind of made mistake. But if those kind of bad monks, bad monks like us, If we really sincerely venerate the Okesa, Sangatiroi, and street treasures, then as the Shakyamuni in his past lives said,

[42:57]

Those people, if even for one second, allows a sincere mind, heart, to venerate Okesa and three treasures, I will give them a prediction, and they will never be less from the Buddha way. That means even if we become a monk in this world, it's very difficult to be a real monk because of many reasons. We have so many difficulties, obstacles inside and also outside. And yet, even for one second, the Buddha said, Buddha's vow, if we allow a very sincere heart toward the Kesa and the three treasures, then Buddha said, I vow to accept them and help them to go forward in a good way.

[44:15]

So Shakyamuni Buddha want to be born in this difficult world to help difficult people to continue to practice even we may make so many mistakes and problems. And second vow is World Honored One, after I attain Buddhahood, if all the heavenly beings, dragons, demons, and gods, human and non-human beings, violate those who wear kashayan and make offerings to them, Respect and praise them. And if those beings can see even a small piece of kashaya, even a small piece of okesa, they will be able to practice in any of three vehicles without regressing.

[45:23]

Three vehicles means vehicles of shravaka, pratyekabuddha, and bodhisattva. So in this sutra, it doesn't care whether Mahayana or Hinayana, any Buddhist ways. So any living beings, including heavenly beings, human beings, heavenly beings, dragons, demons, and gods, everyone, If you need and see even a small piece of Okesa, then they will be able to practice any kind of Buddhism, not what Shakyamuni Buddha bound. So Okesa is a kind of a, how can I say,

[46:28]

Whether they are demons or ghosts in poverty, human beings from humble origin or living beings in the realm of hungry ghosts, if these beings obtain a small portion of kashaya, even as small as four inches, they will immediately be able to fulfill their desire to eat and drink. and to accomplish . So then they are . for any living. If they see a small piece of okesa, they will provide it necessary food or drink or whatever necessary thing they wish will be provided. That was part of Shakyamuni Buddha. And the fourth is, when living beings offend each other, allow hostile fear and fight continuously, or offend heavenly beings, dragons, demons, gods, Gandharva, Asura, Garuda, Vignala, Mahoraga, Kumbhanga, Kisaka, and human and non-human beings,

[48:00]

are fighting each other. If they mind-free invoke this kashaya, because of the power of the kashaya, they will allow the compassionate heart, soft and flexible mind, mind-free of any feeling mind, the regulated mind, and they will be able to be equanimous. Great. Pure land? If they have that mind, then they are in pure land. They're born like that. So that means by his vow or the power, by the power of Buddha, you know, help living being to kind of create Buddha land in this world. You know, when, as I taught in the past lecture on Saturday, our vow is a faith.

[49:09]

You know, when we take a vow of, you know, Being pranambulist, we vow to send them. That means we vow to be the last person to enter nirvana. That means we vow to stay in samsara. There are two problems. and try to help each other. And I think that is the way we combat or make this samsara, this Saha world, into Buddha land. Yeah, so Buddha do bow, did bow. Shakyamuni Buddha bow to make this terrible world into Buddha land, or pure land. with the power of Okesa.

[50:12]

So this is a really great vow. You know, he tried to most into the Pure Land instead of, you know, establishing a Pure Land from the beginning and invite purity. So his vow is kind of very courageous, and he vowed to work hard. Therefore, he needed many kind of skillful needs. At that time, he made a big number of vows, 500. He needs so many kind of tools to help all different deluded people like us. Number five is when people ideally think, you know, the condition of this world today is like described in number four.

[51:29]

All people are fighting and arguing, computing each other. And how we can help those people to allow compassionate help. and soft and fixed mind, and mind free of envy, and serene mind, calm mind, peaceful mind, the regulated mind. And so when there is new help from the Buddha, and according to this sutra, this orcasa has the power to allow us to arrive at 39. And number five is, when people are in a battlefield, a feud or a lawsuit, if they retain a small piece of kashaya as they encounter with their enemies,

[52:38]

And if, in order to protect themselves, they make offerings to venerate and honor it, their opponents will be unable to injure, to harass, or to make fools of them. They will always be able to beat their antagonist and to go through all such hardships. So Buddha will support us and we need to go through difficulties. So these are five or five hundred vows Shakyamuni Buddha took when he was a Buddha Sattva. as in the place of Pure Land Buddhism, Shakyamuni Buddha had already accomplished this vow. That's why he became a Buddha.

[53:40]

So these vows are already fulfilled if we have the same place as Pure Land Buddhism. And that is why Sawatikodo Roshi put emphasis in faith in Okesa. And when someone asked Sawatikodo Roshi, the person was a pure Buddhist. You know, Sawatikodo Roshi put so much, you know, wearing Okesa. So the Pure Land Buddhist asked Sawa Piroj, why do you wear a okesa? And put emphasis so much the sewing and wearing okesa. Then Sawa Piroj answered to the Pure Land Buddhist, you know, to me, this is saying as you are Namo Amida Buddha.

[54:45]

You know, Namo Amida Buddha a chant in Pure Land Buddhism that means, I take refuge in Amitabha Buddha. And that is only practiced in Pure Land Buddhism, chanting Namo Amida Buddha. And commonly, this chanting, Namo Amida Buddha, is considered to be a kind of a ticket to go to the Pure Land. But that is not to teach in Ikkyo-ran. Especially in Shingen, the Jodo Shinshu's teaching, the founder of Jodo Shinshu said, our faith in Amitabha Buddha's vow, original vow, is also the gift from Amitabha.

[55:48]

We cannot have such a place for much. So it's all, we need to rely on other power. We cannot, our own personal effort doesn't work at all. So only the power of Amitabha Dhamma help us to be born in the Pure Land. And that kind of vow is already fulfilled. So it's already certain that we will be born in the pure land. So for Shinda, this chanting is not kind of a purchase a ticket. to go to Poland. But this chanting is an expression of our gratitude of the reality that we are already saved by .

[57:00]

That was an essential point of Shidan teaching. And I think Sawakiroshi said almost same thing. You know, when we put on okesa, we are, Shakyamuni Buddha's these five vows are already proven. As Dogen Ren said, you know, our thoughts and environment are already transformed when we put on okesa. And yet, because of our delusion, we don't see, we don't understand it. Therefore, we need a faith. Faith that our kind of a usual relationship between self or subject and object, objects, as Nama Lupa.

[58:11]

And something we want, something desirable appear in front of me. I don't want to make this thing as my possession. Or then there's something we don't want or we don't like appear. We don't like it. We want to stay away from them. But still they come, because this is the Faha world. So we want to get angry and we want to escape from them. This is how in our life we can chasing after something we want or escaping from something we don't want. This is an original thought of the migration within samsara. Sometimes we are happy because we are successful to get something we want. but not always, or not often.

[59:15]

We are escaping from something we don't want, but still we cannot escape, so we suffer. And we cannot find any stable foundation of life within this framework, because everything is changing. Even when we are happy and successful, that condition doesn't last forever. So we have to always running after something or escape from something. That is samsara. And to be born in the pure land means to stop running after something and escaping from something. That is being free from samsara. We, you know, peacefully sit down wherever we are. without chasing after something or escaping from something, and just let go of those greed and anger or hatred.

[60:20]

Actually, that isn't Yudhana. That is a very kind of a peaceful foundation of our life. And our okesa enabled us to calm down and settle down right now, right here. And actually, you know, sitting in the zen without chasing after anything and without escaping from anything. That is the I think that is what taught about orkessa. That's why he said, shave our head, put on orkessa, and sit down. That's it. Nothing else. And so this practice, wearing orkessa and is same as being born in at this moment.

[61:24]

That is the kind of place. And that is the place show us one total. Please. One of the great the impurities and challenges of this text, it seems to me, it asks us to read them in a very good way. And my input today, people particularly in the public world, think it's a difficult thing. And I'm wondering how they do, Well, it's a really important point. So, you know, Buddhism, Zen Buddhism is a religion. It's not simply a way of life or a training to make us, you know, greater or more healthy or more wise.

[62:58]

But we need faith. And many no Dante to like to do, you know, prep, respect, and like doing teaching, when, you know, pure for class, and poets and activists, like doing teachings, but they don't So much pay attention on this aspect of building. We really need a thing. Otherwise, this is really nothing. Really nothing. Myself, I don't believe if I or someone touch my officer, it can be provided whatever the person want. So here we need faith.

[63:59]

And this is the most difficult thing. We have a kind of aspiration or a desire to become better, to improve this personality and make our life more peaceful, harmonious, or good things. But I think Buddhism as a religion is not such a kind of a personal effort or training to make this individual a little bit better. But what the Buddha taught According to this kind of tradition, to make this entire world into Buddha Land, how can we do such a thing? We just .

[65:02]

But we need to practice. Within our practice, even, how can I say, we cannot do such a big thing. We cannot take such a deep vow like Shakyamuni, but we can do even a little thing to make this world even a little better. And if many people, if we have many Bodhisattvas, then a small airport, of each one of us, I think, could change the world. I think this is a thing. And this faith came from this kind of teaching, I think. So I don't know how can we attain such a faith.

[66:10]

Really difficult. But I think you know, as Dogen Zenji always said, the pivotal point of this change of, you know, being really self-centered and viewing anything in this world as a material of this person become satisfied or become happy. If we see in that way, this world really become a world of competition. Not many people can satisfy. Only talented, talented people become happy people. And this is us and the unhappy people. So somehow I think we need to change the

[67:12]

very basic view of this world. And at least in Dogen Ben's teaching, our practice of zazen is that key or pivotal point. In zazen, we just sit and we do nothing, and letting go of whatever coming up from our consciousness. I think this is saying as Namo Amida Buddha. Not I think, but that is the part Ujjamaa Buddha said. He said, our dharma is Nenbutsu. Nenbutsu is chanting Namo Amida Buddha. Our dharma is Nenbutsu, done with our body and mind. And Nenbutsu, chanting Nenbutsu, is the Zen. using the mouth.

[68:14]

So actually, these two are same practice. So Zen practice and current practice are not very different. Our practice is the same, that the main point is to be free from ego attachment. to stop neighboring things using this person's yardstick and using and to use other things and other people to other material to make this person happy. that we should put our entire meaning on the ground of interdependent origination, that we are living together. So, you know, other people and other thing is not something we can use or we can protest.

[69:18]

So I think our faith in our practice came from our awakening. Awakening to the reality that we are living together with all the beings, being supporting each other. I think awakening to that reality is so true of our faith. Even if we awaken to that reality, we cannot change the world suddenly. We have to make effort one by one, little by little, small effort every day. That's pain, I think. Not I think, but I believe. came from our awakening and awakening means our daven, like in our case.

[70:28]

Really? Yeah. Come on. I'd like to finish Dogen Zen's comment on this quote. That is page 28, paragraph 29. Dogen Zen said, since the time the Tataagata was in the wild, until today, that means even from the time Shakyamuni was in this world until today. When the sutras and Vinaya texts are quoted from the vehicles of Bodhisattva and Śrīla Bhākā to discuss the virtues of kashārya,

[71:37]

These five sacred virtues are considered to be fundamental. So whenever Buddhists discuss about the virtue of okesa, they quote and based on these five vows by Shakyamuni in his first life. Truly, kashaya is the Buddha role of all the Buddhas in the past, present, and future. Although the virtues of kashaya from any Buddha are boundless, to attain the kashaya within the dharma of Shakyamuni Buddha must be superior to getting it from other Buddhas I'm not sure. I don't think we need to compare Shakyamuni to other Buddhas.

[72:43]

But at least Shakyamuni was the only Buddha, you know, we have in this world. This is because when Shakyamuni Buddha was in the causal stage of practice as great compassion bodhisattva, he took 500 vows in front of jewel-treasuring Buddha. He particularly took the vows regarding the virtue of kashaya. The virtue must be boundless and unfigured. Therefore, the kashaya road is what has been transmitted as the skin, flesh, bone, and marrow of the world-honored lamb. So this okesa is skin, flesh, bone, and marrow of Buddha.

[73:47]

This expression, you know, skin, flesh, bone, and marrow is commonly used as an essence of the dharma that has been transmitted generation after generation from Shakyamuni to us. But here, Dogen Deng said that essence of the dharma is Okesa. The ancestral masters who have transmitted the true dharma eye and true dharma eye treasury, this true dharma eye treasury is Shobo Genjo. Without exception, having authentically transmitting kashaya, so transmitting kashaya, transmitting okesa, is transmitting Shakyamuni Buddha's vows.

[74:51]

That means we need to work at this medical airport to fulfill even one thing, one part of Shakyamuni Buddha's vow. you know, Buddha's vow is if hungry people find and receive even a small piece of okesa, I think this small piece of okesa means us Buddha's student, Buddha's disciple, if people need us, somehow we have to help those people. I think that is what Buddha's line means. So as far as, you know, Buddhist societies who are wearing Buddha's okesa is to work, for example, to provide food, drink, and other necessary things to the people in yin.

[75:58]

So we are not the people who receive the benefits of the Ukesa, but we need to be a people who provide the help to the people in need. Because we are part of the Ukesa, Buddha of the Ukesa. Living beings who have received, maintained, and venerated this law without failure attained the Way within two or three lifetimes. Even if people put kasaya on their bodies for the sake of entertainment or their own profit, their action unfailingly became the causes and conditions of attaining the wedding. This is the introduction of the next quote.

[77:04]

So actually, I wanted to finish the next part, but I don't think it's possible. We only have two minutes. Any questions? Please. This last sentence is very striking to me, because I think we tend to focus so much more on how we can diminish something by our actions, rather than inadvertently raising ourselves up through that contact. We tend to see the negative impacts rather than the positive. You know, like if somebody makes fun of something that we hold up, whether it's the Dharma or anything else, I myself never tend to think that at least they're coming into contact with that. I worry about how they're diminishing that, and this is would be a very radical turner. Yeah, you know, when we first encounter practice or teaching,

[78:13]

often we are not so serious. Even if we are serious, we don't really accept Dharma. We accept something satisfying or something which gives me the question I have. So actually, almost all of us first encounter with Dharma or teaching to entertain ourselves. I think. And that we are really, how can I say, have a good karma from the past lives. Okay, thank you very much.

[79:01]

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