Ms. Morgan said, quote, another story about a Christian or a nun monk. at the time of Shakyamuni Buddha. And this story is quoted from, taken from Dai Chidoron. He had already said, he got me to say, he just said, the ancestral master Nagarjuna said, this part is taken from Dai Chidoron. Day is great.

[01:25]

Sea is proud enough. And is a commentary or shastra. So this is Nagarjuna's commentary on Maha Prajnaparamita Sutra. It's a really big text. And there are in this text. . Perfection. This diction or A female monk, his name in Sanskrit is Uttaradana. Uttaradana. And in Pali, it is Uttaradana.

[02:30]

Uttaradana. Miraskelu. And this person is one of the most a quality of person, eminent woman reciters of Sakyamuni Dutta. According to Vinaya, translated into Chinese, this person had a very difficult life before PDK could have decided.

[03:35]

It said when she was very young, she was married with a person, with a man, and she became pregnant, and she returned her parents' home to give a birth to her baby. And when the baby was born, around that time, her husband also came to her parents' home. And right after she gave birth to the baby, she found that her husband had a relation with her mother. So right after the baby was born, she left home behind her baby. She went another city.

[04:42]

She was, you know, she had walked, of course, and she was covered in dirt and her feet were injured. And standing at the... entrance of the city, a person who was a rich person found her very He felt sorry for her, so he took her to his home and took care of her. Then he found this woman who was very beautiful and also very smart. And at that time, the person's wife died. So he didn't have wife.

[05:45]

So he married with this woman. And they lived together for many years. And that person became really rich. the Texas millionaire. And one time she went to some place for his business. And she had to stay in that place for a long time. And in that city or town, so she was separated from her wife for a long time. She found a truck. something like, occasion like a festival, she found a young woman who was pretty much like, similar with his wife. And she fell in love with that young woman.

[06:46]

And she, you know, at that time in India, not many can have more than one wife. So she took this young woman home. And This person, Uttaradana, accepted the young woman. But when also they got along, but after Uttaradana, they talked to each other, they found this young woman was her daughter. So... you know, her past husband had a relationship with her mother. And herself and her daughter had the same husband. And she really, of course, it was very painful for her.

[07:48]

So she left home again. And... she somehow went to a Buddhist monastery. And she saw the Buddha very dignified and yet calm and peaceful and gentle. And she hear Buddha's teaching about four noble truths, suffering and cause of suffering. and cessation of suffering, and of course, plus to the cessation of suffering. And in the text, she said, somehow, then she heard Buddha's teaching. Right away, her Dharma eye opened.

[08:54]

and she asked Buddha to be accepted as his disciple. Then Buddha asked Ananda to take this woman to Mahapajapati. So she became the disciple of Mahapajapati. And this woman but very, I don't like the word parented, but very, how can I say, has a good quality. So she later became . But it seems this story in the Chinese denier was kind of developed from the poem or verse, Uparadhana Men.

[09:58]

Or in the, you know, there's a text named Terigata that is a collection of the verses by Buddha's human disciples. And Uttaradana is one of those elders, so her poems are within the Terigata. And her poem is First poem. There are four poems in Terigata by Uparabanna. The first one is, My mother and I found out we were wives of the same man.

[11:03]

I was horrified. My hair stood on end. And suddenly, the pleasures of the senses were vile, v-i-l-e, vile and stinking to me. I lost, lost, l-o-a-t-h-e-d. I lost them, lost them, and all the troubles they caused. were where mother and daughter were wives together. Then pleasure was danger, and renunciation was solid ground. So at Rajagaha, I left home to be homeless. This is a translation from a book entitled, I think, First Buddhist Winning, I think.

[12:17]

And this is a commentary on Terigata. And according to the commentary, this might not her own experience, maybe taken from certain story at that time. So we are not sure if that story in Chinese denier was really her life story or not. Maybe not. I think the story was developed from this plane. Anyway, so he was very... well-known arhat, umam arhat, in the time of Sakyamuni Dutta. And in one nikaya, It is said Upalabhanna is one of two most excellent human monks.

[13:27]

Another one is Kema, K-E-M-E. Kema and Upalabhanna was two kind of leaders of the human monks in Shakyamuni's Sangha. But again, in the Chinese source, Devadatta, right? Devadatta was a person who wanted to take over Buddha's Sangha and ask Buddha to retire, and he wanted to become a leader. And he was not successful, so he was independent from Buddhist order. In the Chinese tradition, it was said this person, Uppalabhanna, was killed by Devadatta. But I don't think it's also not true.

[14:30]

It's kind of a story. So there are many different stories about her life. I think that is because she's a very brilliant person. Anyway, after she became Arahata, And it said also this Upalabhanna was allowed to obey other women. So she was recognized as a teacher. Anyway, after she became a well-known union monk, this is about Upalabhanna. Nagarjuna said, next, all believers within Buddha Dharma, even if they violate the precept and commit crimes, only they have paid the penalty.

[15:38]

Once they have paid the penalty, they attain the liberation. Maybe I think we need as extended, expounded. We don't need to be. In the Sutra of the Former Lives of Bhikshuni Uttaparavana. So there is a Sutra of his and her former lives. And this is about her former lives. While the Buddha was in the world, This viksuni attained the six divine powers. Dogen mentioned the six divine powers later. And the fruit of arahat-hood. Whenever she visited nobles' houses, she prayed the dharma of omlidmon. That means she always

[16:41]

encouraged people to become a monk and leave home, and told the aristocratic women, sisters, you should leave home to become a nun. The ladies said, we are young and guilty. It must be difficult to keep the precepts. Probably we will break the precepts." Then the Uttaradana said, if you break the precepts, simply break them. So go ahead. But just leave home. The ladies asked. If we break the precept, we would fall into the hell. Why shall we break the precept?

[17:48]

Then Puttapalana answered, If you fall into the hell, just go there. That is teaching. And her encouraging to these ladies, go ahead, go to hell. All these noble women laughed. We need to receive punishment in hell, the painful place. Why shall we fall into the hell? The Bhiksuni said, I remember in my past lives, So this person has attained the six divine powers, and one of the six divine powers is the power to see or remember past life. We don't have such power, but certain people had such a power.

[18:53]

Once I became a prostitute, or all different kind of costumes and told all the story. Maybe prostitute is not a right word. How do you pronounce? Courtesan? Courtesan might be a better word. She also made entertainment for the people. So she put all different kind of costumes, and somehow she run out of anything interesting. So she put on a okesa to do some show. Once I put on a dictionary robe to entertain my audience.

[19:59]

Because of this cause and condition, I became a bhikshun during the time of Kashyapa Buddha. So because she, without any faith or aspiration, she just put on orchestra for the sake of entertaining people. But because of that connection with Okesa, she became a nun in the time of Kasvata Buddha, the sixth Buddha among the seven Buddhas in the past. At that time, because I was proud of being noble and beautiful, like the noble women Upalabhanna was talking to.

[21:03]

I became arrogant and broke the precepts. Because of the crime of breaking the precepts, I fell into hell. and received various punishments. So she really went all into hell and went through very painful time. But after I finished the retribution, so everything is impermanent in Buddhism. Hell doesn't last forever. Then there is a prison. After a certain period of time, the person can be born again to the different realms of samsara. So after I finished the retribution, I met Shakyamuni Buddha and left home.

[22:12]

Now I have attained the six divine powers. and the fruit of our heartbeat from this, from her experiences in the past lives. I know that once we leave home and receive the precept, even if we break them, our receiving the precept will be the cause and condition of our attaining arahat-hood. So don't worry about breaking the precept. Just receive the precept and try to keep it, even if you fail it and you have to go to hell. But still, it's not the end of the story. So the story continues, go and go, on and on.

[23:17]

And as Dogen said about the cause and result, when we plant certain seeds, the result will sometime, we don't know when, but the result will come out sooner or later. That is our faith in cause and result. But if we simply do evil deeds without causes and conditions of the precept, we will never attain the way. In past lives, life after life, I fell into the hell. And when I got out of the hell, I became a bad person again. The bad person died and entered hell again.

[24:23]

I accomplished nothing at all. My experience verifies that if you leave home and receive the precept, even if you break them, you will attain the fruits of the web. because of the causes and conditions of the precincts. This is what Upalabhanna said to the noble lay women, for she almost forced them to receive the precinct. I think there are many of this kind of stories about the previous or past lives of certain people. I think this means we should think our certain way and also practice the way not only within this lifetime,

[25:34]

But we should see our practice of the way much larger range as the network of interdependent origination, using time and space, we are living really boundless time and boundless space. As Dogen said in Shobo Gendo Uji, we are living only this moment, and yet this moment This particular moment is only gateway to eternity. So this moment, if we really focus just like now, right here, and do what we are doing mindfully, that is the gateway to the eternity, eternity in the time which doesn't flow.

[26:43]

That is what he basically said in Shobo Genjo Uji. Being untimely is one thing. And he said, if we are liberated from our karmic retributions right now, right to now, we liberate our entire past, all the karma we made in the entire class at this moment. Of course, next moment we may create another karma. So we need to keep, you know, practicing that dogma point is preciousness and importance and value of this moment. as only one, and yet this only one, this particular moment is really one with entire past and entire future.

[28:00]

This present moment liberate or save our entire past and bring about our future. So this moment, this body and mind and entire space and entire time is really one thing. And this kind of stories about past lives, present life, and future life is a kind of expression that our life is not limited in this dark time. I think. Anyway, following Dogen Zenji's comment on this story, the first cause of attainment of arhat food for this Dikushini Upalabhanna was not because of her particular effort.

[29:07]

She did not practice. Simply because of the virtue of putting kashaya, or okesa, on her body for the sake of entertainment, now she has attained the way, the awakening. In her second lifetime, again, we need a space before repeating her and second. In her second lifetime, she encountered the Dharma of Kashyapa Buddha and became a bhikshuni. And in her third lifetime, she met Sakyamuni Buddha and became a great arhat. endowed with all the three kinds of bright knowledge and six divine powers.

[30:11]

The three kinds of bright knowledge refers to the heavenly eyes. Heavenly eyes means the eye which sees everything in this world, no matter how far or how close. And the knowledge of the past lives means the power to see the past lives for one's own and other people's. And exhausting the delusive desires means being liberated from all delusive desires. Those are three bright knowledge. And the six divine powers refers to the power to go anywhere. This is transportation. Wherever we want, we can go right away. The power to read others' mind.

[31:15]

The power to see anything. This is same as heavenly eye. And the power to hear anything. like a telephone. The power to know past life, and the power to exhaust delusive desire. So last, last three are the same as fast as the three kinds of direct knowledge. Those in India people believe those powers can be attained through meditation practice. But Dogen didn't really believe it. Not believe it, but he said, this is not a great power, great divine power. He wrote a chapter of Shodogenzo entitled Jin-Zu, that means divine powers. usually differ to those six divine powers, but in that chapter of the Shodo Gendo, he said, the great divine power, he said these six are small divine powers.

[32:28]

The great divine powers are collecting fire. and carrying water, that means basically they work. And then a teacher wake up, open a cup of water, nothing special, ordinary thing, is the great divine power. Somehow the teacher or people are not me, but somehow we know what this person means and try to offer. This is really a great power. And we don't know why such a power we have. So our ordinary power is really great power. These powers, like the six divine powers, is limited only certain people.

[33:38]

But the power of doing things for the sake of others is, you know, common with all people. So that is greater than the special kind of powers. Truly, when we are simply persons who does evil deeds, we vainly die and go into hell. After coming out of hell, we again become evil people. This is the meaning of transmigration within samsara. Endlessly, we continue this kind of life of suffering, according to Buddhist faith, unless we have some affinity or connection with dharma, with Buddha's teaching.

[34:43]

However, when there are causes and conditions of the precept, even though we fall into hell by breaking the precept, we have causes and conditions for finally attaining the way. So if we have a connection, and we see the plant of the wave or awakened. Then, sooner or later, we will receive the fruits from that seed growing. Now, the bhikshuni uttapalabhanna or uttapalabhanna put on kashara simply for the sake of entertaining. Still, she had attained the way within her third lifetime. So she had no face, or she did not really allow body-mind, but she just accidentally put on an orchestra.

[35:57]

And yet, much she had a connection with the way, and she attained arhata in her third lifetime. Dogen's point is much more. Having allowed the pure heart of faith for the sake of unsurpassable awakening, if we wear kashaya or okesa, this virtue will be completed without failure. So even this Upalabhanna who put on okesa without faith had received the result. If we intentionally receive okesa, receive the precept for the sake of attaining Buddhahood, There's no way we don't receive the result from this cause, this planting seeds, sometime.

[37:06]

So we should allow the body-mind and receive the precept and receive okesa. That was his point. Furthermore, not only receiving, but furthermore, if we receive not only receive but maintain and venerate asaya for our entire lifetime as a Buddha's student. The virtue must be vast and boundless without measurement. If you have a lost body-mind, you must receive, maintain, and venerate asaya. without delay. So if you allow the body-mind, right away you'll see the Shiva. So Dogen Zenji's hearing, how can I say, urges us to have some connection with Dharma.

[38:13]

We will breathe if we do not trunk the Buddha Seas. Though we have encountered this fortunate lifetime, Having received a human body in the southern continent, this part of the world is called southern continent in Indian cosmology. There are four continents around Mount Sumeru, and this is in the south. It's, I think, referred to the Indian subcontinent. And having met with the Dharma of Shakyamuni Buddha, therefore, it is possible to meet with the ancestral masters who are the legitimate successors of the Buddha Dharma and to receive the kashaya that has been singularly transmitted.

[39:19]

Yet if we vainly spend this lifetime, we regret it. So don't lose this chance to live the dharma. Now, in regard to the authentic transmission of kashaya, the only authentic transmission from the ancestral master, Bodhidharma, is right and legitimate. Other masters cannot equal his authentic lineage. Even if we receive kashaya from a master without transmission, the virtue is still profound. Even greater, if we receive it from a true teacher who has received the face-to-face transmission, we are truly dharma children and dharma descendants of the photographer.

[40:26]

We truly have transmitted the skin, flesh, bone, and marrow of the Tathagata. So receiving the Okesa is receiving and transmitting Tathagata's skin, flesh, bone, and marrow. This expression, as I think you know, came from the Koan story about the Dharma transmission. between Bodhidharma and second ancestor. Bodhidharma had four disciples, and Bodhidharma asked them to speak something about their understanding of dharma. Then I will transmit the dharma. And first three people said certain things. And Bodhidharma said to the first person, you attend my skin.

[41:31]

And to the second person, Bodhidharma said, you attend my flesh. And to the third person, he said, you attend my bone. And the final person was the second ancestor, Shriko or Eka. He didn't say anything, but he walked toward Bodhidharma and do prostration without saying anything and go back to his position. And the Bodhidharma said, you attain my mind. And usually understanding of this story is to attain marrow is essence of dharma. But other three people did not reach the essence, but somehow shallow. So only the second ancestor received transmission from Bodhidharma.

[42:37]

But Dogen Zenji's understanding is different from this common understanding. I think is a plant from Japan. In the south, it's a big problem now in this country. It's a vine. It's really strong. And it almost changed all the trees in the south. And to is wisteria, wisteria. So those are both vine. And this expression, kato, is used in a miracle way, miracle sense, usually. Kattō is like a conflict between people, very complicated, entwined.

[43:48]

And one of the famous expressions, we should cut off the kattō. And that is a kind of enlightenment. But Dogen Zen used this expression, katto, in almost opposite meaning. He said, Buddha's enlightenment and Mahakasyapa's enlightenment entwined together and go to the third ancestor and to Bodhidharma. So it is enlightenment or awakening or practice or teaching or life. contained like a bind entwined each other. So Shakyamuni Buddha's awakening teaching and practice and Mahakasyapa's awakening practice and teaching entwine each other.

[44:57]

And even though they are two different people, yet their dharma is entwined. We cannot separate them. And that wistaria or kuz go on and continue to us. So Dogenden said, whether skin or flesh or bone or marrow, they are all body dharmas. So all of them, all of them are equally receive dharma transmission. It's not a matter of who is deepest, who is the greatest. That is Dogen Rinpoche's point. So when we receive orkesa, in this case, receiving precepts and receiving orkesa is receiving Buddha's skin, bone, and skin, flesh, bone, and marrow already.

[46:01]

The kashaya has been transmitted through all Buddhas over three times and ten directions without any interruption. It is what all Buddhas, bodhisattvas, shravakas, and pratyekabuddhas over ten directions and three times have been protecting and maintaining. So Dogen Zenji really encourages us to, when we have a chance to encounter the dharma and receive the precept and kashaya, we should not lose the chance. So even though we are not certain whether we can keep the precept or not, just do it. To plant the seed. for the Buddhahood. From the next paragraph, he discuss about the, again, material and color and measurement of okesa.

[47:24]

So he returned to the particular form of okesa. For making kashaya, coarse cotton, coarse cotton cloth, coarse cotton, that is as a kind of a, how do I say, market value, coarse cotton is cheaper, and fine cotton is more expensive. So as our conventional cotton, system of value, fine cotton is better than coarse cotton. But Dogen Zenji is saying here, as a material of okesa, the cheaper one, or that means coarse cotton is better than fine cotton.

[48:26]

And if the coarse cotton is not available, we have to use the fine cotton. And then we have neither coarse nor fine cotton growth. We use plain silk. Silk is more expensive than cotton. But if any cotton is not available, we can use silk, plain silk. When we have neither plain silk nor cotton, We use teal cloth or thin silk. I don't know what teal cloth. Do you know what teal cloth? It's a kind of a fancy fabric, silk fabric. It's a weave, actually.

[49:30]

I'm not sure neither. Anyway, these are the fancy silk. These are all permitted by the proprietor. So we can use cotton, neither cotton or silk, or not only cotton. I use the word cotton, but it's not limited in cotton. So we can use any available. But the point of making choice is the cheaper one is better. It's opposite. from our usual system of value. In countries where no silk, cotton, twill cloth, thin silk, or any other cloth is available, the tatagata also permitted to use leather cashier. I'm not sure whether there are some people who really use the leather cashier.

[50:39]

But, for example, people living in the North Pole, like the Eskimos, you know, leather is only available in the material for okesa, I guess. So if we really limited the material of the okasa, only the cotton or silk, they cannot do this. And next one, so this is how we need to find material. The cheaper, the better. Next one is a color. As a rule, kashaya should be dyed blue, yellow, red, black, or purple. Whichever color we use, it should be a mixed color instead of the primary color.

[51:48]

Is mixed color OK as English? Muted. Uh, the Japanese expression, not the... Teji. Burendi. Aha. Right. Zicking is color. And airing is to destroy. So this means there are those blue, yellow, red, black, or purple are called primary color should be destroyed.

[52:51]

That means mixed with some other colors then So it's muted. That is the color we use for Kesa. That means those primary colors are a kind of object of attachment or often used for the government officers. So we should avoid the colors people attach themselves. And we should use the color people don't like, or free-form attaching. The Tathagata always wore a fresh-colored or dark red kashaya, the color of fresh.

[53:54]

I think that is color Tibetan monks wear, the dark red. That was the color kashaya. Actually, this word kashaya means color. This destroyed or muted color is called kashaya. So kashaya is not originally not mean the robe or clothes, but it means the color. muted or a mixed color. The Buddha's kashaya transmitted by the first ancestor was blue-black. It was made of cotton from India. It is kept at Mount Kaoshi. I don't understand the logic.

[54:58]

Buddha always wore the fresh color, but the Okesan Bodhidharma transmit was different color. It's pretty old, maybe it is better. Everything is permanent, so it may change. But the kashaya was transmitted through 28 generations in India and five generations in China. Now all the disciples of the ancient Buddha, ,, that means the sixth ancestor, have been transmitting and maintaining the tradition of Buddha's rope. Monks of other lineages cannot equal this. When we read this kind of saying in Zen tradition, we have some kind of resistance.

[56:05]

If this is only authentic tradition, that means others are no good. And I don't like that kind of message from Dogen. But somehow he did. But I have some difficulty with, you know, reading this kind of statement. So I think now we need to consider about our identity as Dogen Zenji's student. And also, I think we need to be free from our identity. But to be free from our own identity, that means we lose our identity. So I think we should somehow find a way to be free from, liberated from our identity and cultural, religious, spiritual identity without losing it.

[57:23]

I think it is now today an important point of our practice. How can we do that? You know, we continue Dogen Zen tradition without attaching to it. How can we do that? I think it's a very important point. Next, he introduced there are three kinds of kasaya or robes. In general, there are three kinds of robes. The first is a robe of excrement cleaning rugs. That means . Second is a robe of pha. I don't know. Probably pha is not the right word. But . Original word is . And the third is a robe of patches, or no-e.

[58:32]

I have already discussed the robe of sunzo-e. Zei-e, the second one, is a robe made of the fine hair of animals, so like a oom, or bird feathers. which are called zeri. So zeri refer to the hair of animals or fine feather of bird. Is there any feather made of bird's feather? I think he's referring to a type of felt. Type of felt. Oh. Thank you. So is there a better word for this kind of, better English word for this kind of favorite? I don't think this is the part.

[59:40]

F-E-L-T. F-E-L-T. Okay. Thank you. If. A practitioner cannot find discovered funzo-e. They use this to make a robe. So we cannot find funzo-e. We can use wool or other kind of materials. No-e, or patched robe, is made of old, worn-out clothes. They sew the pieces together. and put on their bodies. Monks do not wear the fine clothes of the secular world. This is the point. Monks wear the material which is free from attachment. And usually, people attachment something valuable.

[60:48]

So we try to use the material which is valueless. And the discarded rug is attachment. People just throw them away. And those are most pure, purest material for Buddhist monks same as same as you know the way buddhist monks uh received the food they begged that means they never requested they just walk in the town and they receive people whatever people uh you know donate That means the food are free from attachment. The food is given, and we just receive. This, how can I say, free from being attachment is not important point in the Buddhist system of value.

[62:06]

So it's almost open from worldly system of money. And so now he said about material and color. And next quotation is about the measurement of okesa. This quotation is from Setsuisai Ubu Vinaya. This is one of the binaries translated into Chinese. Let's see. This is the name of the particular sect with one of the 20 sects divided in India.

[63:33]

And the venerator of Gospinaya. And Sanskrit name of this story is Sarvabhasthi Dharam. I found out with this name. This is a school effect that say everything really exists. That the one of the most popular or powerful school of Abhidharma philosophy or teaching. And this is a main kind of a target of criticism from Nagarjuna. they said all dharmas really exist. But Nagarjuna negated it and said all dharma is empty. Please. What is the Sanskrit name? I think Sarvasti Vardhan. Sarvasti Vardhan.

[64:39]

I don't remember the spelling. I'm sorry. I can check it. Anyway, this quote is from that Vinaya. In this section of this Vinaya, Upali is one of the 10 great disciples of Buddha. And when Buddha died, Ananda recited what Buddha taught. because Ananda was a personal attendant of Buddha for many years, more than 20 years. And he had a very good memory, so he almost memorized almost all teachings of Buddha.

[65:43]

So what he recited became a collection of sutra. And Upari is a person who memorized the Buddha's admonitions about mistakes. So what Upari memorized and recited became Vinaya. So this Upali is an original person who kind of offer the materials to make or compile vina, a set of precepts. And here, Upali asked Buddha about orkessa. Venerable Upali asked, the world-honored one, great worthy world-honored one.

[66:47]

How many strips does the Sangatti robe have? Sangatti robe is so-called daie, or larger robes. That is the robe with more than nine strips. And the Buddha said, there are nine kinds of Sandati road, nine kinds. What are the nine kinds? They are the with 9 strips, 11 strips, 13 strips, 15 strips, 17 strips, 19 strips, 21 strips, 23 strips, and 25 strips. So all odd numbers from 9 to 25. There are these nine kinds. Among these kind of Sangati robe, the first three kinds have two long panels.

[67:58]

First two kind means from nine to, I think, 19. Two long panels and one short panels. That means Okasa is a... like this. And nine is each nine strips. And each strip have two long panels and one short panel. And you should make them and maintain them in this way. And the next three kinds of Sangatiro have three long panels.

[69:04]

So three long panels and one short panel. The final three kinds of Sangatiro have four long panels. Four, I'm sorry. Four long panels and one short panels. Anything that has more than 25 strips is not standard. So five, 25 is a limit. Venerable Paul, we ask the world-honored one again, great or the world or not one, how many sizes of the sun that the law are there? This means Buddha said, there are three sizes, large, medium and small.

[70:09]

This means usually The large is three cubits, you know, cubits. In Japanese, we call this length from elbow to the tip of middle finger. It's called one-two. Or sometimes one-two is with a fist, so a little shorter. Usually, the length is 3 cubits, and length is 5 cubits. So the large is 3 cubits long by 5 cubits wide. The small is 2 and 1 half, 2 and 1 half.

[71:12]

So the length 2 and 1 half and 4 and 1 half cubits. So it can be half cubits smaller than the large one. That is called small. And anything between them is called median. That means we can adjust the size of orchestra depending upon each one's height. Venerable Pali asked the world-honored one, great worthy world-honored one, how many strips does the Uttarasanga robe have? Uttarasanga is seven-strip otessa. The Buddha said there is only one kind with seven strips, and each strip has two long panels and one short panel.

[72:24]

So the seven-jaw okasa is the one we usually wear in practice. It has two long panels and one short panel. And next, Venerable Utari asked the world-honored one, great worthy world-honored one, how many sizes of seven-strip robe are there? The Buddha said, there are three sizes, large, medium, and small. The large is three cubits long by five cubits wide, same as larger okasa. The small is a half cubit shorter on each side. This is also the same. Anything between these two is called the medium. Next one is, Upali asked, how many strips does the antarbatha roll?

[73:29]

This means five-strip okasa. The Buddha said it has five strips. Each strip has one long panel. and one short panel. So our rakusu is five-strip, kind of a simplified form of five-strip okesa. So it has one long panel and one short panel. The Buddha said, there are three The Buddha said, there are three sizes, large, medium, and small. The large is three cubits long by five cubits wide, same as this. The medium and the small are the same as a verb. The Buddha said, there are two kinds of antar basa rope, or five strips of gusa.

[74:37]

What are the two kinds? One is two cubits long by five cubits wide. So it can be shorter or smaller. The other is two cubits long by four cubits wide. The sangatti rope is translated as the double-layered rope because the orchestra with more than nine joures has the lining. That's why it's called double-layered rope. And the uttara sanga rope is translated as the upper rope. And the antarvasa robe is translated as the inner robe or the under robe. As the Buddha put on those three robes, and it was very cold, the five-jaw okusa

[75:45]

in the eyes, like the under robe. And the Buddha put on the seven jō okasa and finally he put nine jō okasa, or more than nine. And the Buddha also said, The Sangatti rope is called the large rope, or in Japanese, or large. It is also called the robe for entering king's palace or the robe for expanding the dharma because this is used when we go visit the official place or official occasion like a teaching dharma. The uttara-sangha robe is called the seven-strip robe.

[76:51]

It is also called median robe, or the robe for going among the assembly, because we usually sit on seven-jo kesa when we practice together with the sangha. And the anti-vassal robe is called the five-strip robe, or the small robe, or the robe for traveling, or the robe for working. This robe for working is samue. So we usually call samue not okesa, but five-jaw okesa was usually or originally called samue. But in the modern times, you know, we are too busy to do so many things. And we don't, I mean, in Japan, many Buddhist monks don't wear an orkessa anymore when they do something outside the temples.

[77:57]

We usually sit on the Western cloth and Sometimes we wear laksu. And laksu was a kind of invention in the modern time. It was not so common in the ancient times. There's a story that who lived between Edo period and Meiji period, put on when he was working in the kitchen. And it said Musari Zenji didn't like Raku-su. He didn't recognize Raku-su as a okesa. But probably he was the last person who didn't like Raku-su. Was the Raku-su created in Japan? What?

[78:58]

Was it created in Japan? I think so. I'm not sure in China. of 19th century? The origin of rakusu is not so clear. There are many different form of okesa in Japan, simplified form of okesa. You can see the in this book. And some of them looks like rakusu. if we make it smaller. So I'm not really sure when it was made. From here, from paragraph 38, is Dogen's comment.

[80:01]

We should always protect and maintain these three laws. There is also the Sangatti Kashaya Robe with 60 strips that should be received and maintained without fail. I think 60 strips means 60 panels. That means 15 Joe Okesa. So I don't know what this means because this is included in the three robes. As a rule, the length of Buddha's bodies, depending on the span of their lifetime, fits between 80,000 years and 100 years. It is said the time of Vipassana Buddha, the first of the seven Buddhas in the past, Buddha's living being's longevity was 80,000.

[81:06]

80,000 years. And at the time of next Buddha, Sikhi Buddha, the longevity was 70 or 60,000. And at the time of sixth Buddha, the longevity was 20,000. And at the time of Seventh Buddha Shakyamuni, longevity was 100. So somehow it immediately become so short. So Buddha had, Shakyamuni Buddha had 100 years of longevity, but she died when she was 80. And there's a kind of a belief that Buddha offered 20 years of his longevity to his descendants. That's why she died when she was 80.

[82:12]

Of course, this is a kind of a belief from his descendants. But that is a kind of idea that Buddha offered his life to his descendants. And we are protected by Buddha's light. In Japan, when we did pakuhatsu, somehow people donated food or money to help us to live and practice. Some say that between the lifespan of 80,000 years and 100 years, the lengths of Buddha's body are different. And others say that they are all equal, even though they live 80,000 years.

[83:17]

But the size of Buddha's body are the same. Some say are the same, but other people say they are different. But we consider the opinion that the length of the body, Buddha body, must be equal to the authentic transmission. Let me finish this section. Dogen is saying, even though Buddha's longevity are different, but Buddha's body, the side of Buddha's body is the same. The measurement of Buddha's and human beings' bodies are very much different. He's again discussing human body can be measured, but Buddha's body cannot be measured.

[84:23]

Again, she, you know, back and forth between certain form and reality with no form. And Buddha's body has no form, so no length. That means anything is fit or suitable to Buddha's. So Kashyapa Buddha's okesa is suitable to Shakyamuni Buddha's, and Shakyamuni Buddha's okesa is suitable to Maitreya Buddha's, because Buddha's body has no form. That is the point. he introduced two kind of expression. One is page 41, one, two, three, sentence four.

[85:26]

Although the king Brahma dwells at the highest point of the world of form, for world of form is one of the three triple world, for world of desire, world of form, and world of no form. And this King Brahmana is a king of the world of form. So he lived at the top, highest point of the world of form. So when Shakyamuni was alive, because Shakyamuni lived in this world, It's that King Brahma should see Sakyami Buddha's head. And yet, he does not see the top of the Buddha's head, because Buddha's body is in that form. And although another one is

[86:30]

Moggala Yang, this is also one of the ten greatest disciples of Buddha, who has six divine powers, and he wanted to check how far Buddha's voice can reach. So using his divine power to transport an area. He went to the Buddha land named the Bright Banner World. There was one Buddha there. So it's very far from this world. And it said Buddhas and people's body at that world was much larger.

[87:33]

than us. So for the people who are living there, the story said they were eating, using Oryoki, their Oryoki. And this person, Morabrana, read it. They are eating memes. And their Oryoki was like a lotion. for this person. But so he really lead to the far place that the stories say still he could hear Shakyamuni Buddha's voice. This story shows Buddha's voice is not simply the wave of air. But wherever we go, we can hear Buddha's voice. That means Buddha's voice is from inside. So it has nothing to do with the length or distance.

[88:40]

So again, Dōben mentioned the formlessness of Buddha's body and Buddha's voice or Buddha's teaching. It's really universal. So finally, he said, whether we see or hear Buddha's body and voice from far or near, they are the same. This is truly beyond our thinking. So we stop thinking when we actually hear the Buddha's voice. All the virtues of the Pagodas are thus. we should keep these virtues in mind. So we should, you know, even when we saw this kind of okesa and koton okesa, it has certain measurements and certain forms, but actually true, real okesa has no form, no size.

[89:44]

We should really keep this point in our mind. OK, I'm sorry I talk too long. I could just clarify a term, will. Most of the rules that people are wearing on the street are taboo to me, which is just a synthetic philosophy of the canal. A will is a lunar complex of a way that is part of the gesture. Okay. I'm sorry, I don't understand what... Thank you.

[90:20]

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