on and dying, coming and going. To do so, we hold firm and we let go. With this as their lifeblood, the flowers open and the fruits are born. For this as their bones and marrow, Mahakasyapa transmit the Dharma to Ananda. Such a form of wind, rain, water and fire is nothing other than the complete penetration. Such nature of blue, yellow, red and white is nothing other than the complete penetration. Depending upon this body and energy, ordinary people are transformed and enter into the sacred. Depending upon the result and recompense, we go beyond, go beyond Buddha and transcend ancestors.

[01:08]

Depending upon the causes and conditions, we grasp grains of sand and make them into gold. Depending upon the result and recompense, the Dharma is transmitted and the robe is entrusted. The Tathagata said, for whom I expound the seal of true reality. This should be expressed as follows. For whom I practice the seal of true form. For whom I listen to the seal of true nature. For whom I verify the seal of true body. We should study this utterance in this way. We should completely penetrate this utterance in this way. The essential meaning of this is, for example, it is like a bead falling around a ball, and a ball falling around a bead.

[02:14]

Now he started to talk on the interaction between true form and all beings, and also oneness and non-interacting of twelve suchnesses of all beings, and that is true reality. And he put, or he applied this into our practice in Zen tradition as a Dharma transmission, studying with teacher and transmitting Dharma. So in paragraph 12, Dogen says, therefore, the true reality, studying under the guidance of true reality, is a Buddha ancestor transmitting Dharma from our Buddha ancestor.

[03:22]

So both teacher and student are true reality. So true reality study true reality from true reality. So nothing else. And all beings study all beings from all beings. So this is only the activity of Dharma, or all beings and true reality, there is no such thing called shohaku, as ego, as an individual person. So, you know, I became Uchiyama Roshi's disciple and I practiced with him. I tried to... I have been trying to studying and practicing following his teaching or his example. But, you know, this Dharma I transmitted from my teacher

[04:34]

is not his personal position and the Dharma is not become my personal belonging. Dharma is, you know, like a circling, moving around through this person and that person and next person. So it's a movement of Dharma. individual person who want to get the Dharma and who wish to give this Dharma to someone else. There is no such Dharma which can be possessed by this person and given to another person. This is all the activity of Dharma or a reality of all beings. So even though, even when we practice with our teacher, you know, Dharma is practicing with the guidance of Dharma.

[05:38]

So... And when we... Dharma transmission is the same. Nothing can be transmitted, actually, from individual person to another person. You know, both teacher and the student and the Dharma that is transmitted through the reality of all beings. So this is nothing other than all beings giving the prediction to all beings. In the Lotus Sutra, basically Shakyamuni Buddha gave prediction that all beings will become Buddha sooner or later. Even the Devadatta, who tried to kill Buddha, and who tried to be independent from Buddha's Sangha, to be the leader of the Sangha.

[06:55]

In the Lotus Sutra, it says even Devadatta received prediction from the Buddha that he will become Buddha. And only a Buddha, or Yuyi-butsu, transmits the Dharma for the sake of only the Buddha. And together with the Buddha, transmit Dharma for the sake of together with the Buddha. Only Buddha and together Buddha is, I think, two aspects of one reality, being really independent and always together with all beings. So, this reality of all Buddha, I mean only Buddha and together Buddha, is transmitted Dharma to the only Buddha and together Buddha. Please. So he could say, he could add, only a Buddha transmits the Dharma for the sake of together with a Buddha.

[08:04]

Together with a Buddha transmits the Dharma for the sake of only a Buddha. I think so. Yeah, both can be said. But he didn't repeat. So, next paragraph. Therefore, there are birth and death, coming and going. Usually, you know, birth, not usually, but birth and death is shoji in Japanese. Life and death. Life or birth. Birth and death. As a Buddhist term, shoji commonly has a negative connotation. Shoji is one of the expressions for samsara.

[09:14]

Because of our delusion and making karma based on our delusion, our transmigration within samsara never ceased. So shoji is samsara. And coming and going is being born and dying. So shoji korai has a negative connotation. But in Shobo Genzo Shoji, Dogen Zenji wrote that Shoji is, his Japanese expression is, Shoji wa hotoke no on inochi. Buddha's inochi is life.

[10:26]

What is on? On is the word that makes this noun, how can I say, the polite way to call this noun. Same as like a, you know, water is mizu in Japanese, but we say o-mizu. And rice is kome, but we say okome. That kind of word to call this with polite way. And on'i inochi is same word. So this is, how do you say in English? Honorific. Honorific. Honorific. Make this word honorific. So on'i inochi is So, basically, what Dogen is saying is, life and death, shoji, that is usually used as another expression of samsara.

[11:33]

But Dogen said, life and death is Buddha's life. And in order to somehow, meaning this omnipotent, I translate this with a big L. I mean, capital L. Buddha's life. So, life and death is Buddha's life. So, when we have a kind of understanding in common Buddhist... common meaning in Buddhist terminology, When we read this kind of statement by Dōgen, life and death is Buddha's life, we are really surprised. So this saying is a very powerful expression. Samsara is Buddha's life. And that is, in a sense,

[12:38]

The second chapter of the Lotus Sutra wanted to say also, in the story of the Lotus Sutra, I mean, in the chapter of tactfulness of the Lotus Sutra, you know, Buddha gives the, what is the word, prediction to Shariputra, Mahakasyapa, all those suravakas. Because, you know, for people who made the Lotus Sutra, you know, because all they taught one vehicle in which all beings, all beings can become Buddha, have possibilities to become Buddha. There's one The problem for those people in the early Buddhism, before Mahayana, when Shravakas, or Buddha's disciples, practice and reach the fourth, the highest rank, that is called arahat, they enter nirvana.

[14:00]

And they don't come back. That means they become free from samsara. And that means, you know, those people cannot become Buddha. Those people who have already entered nirvana cannot come back to samsara. So they cannot become Buddha. So there are some exceptions that those Arahats, you know, they cannot become Buddha. So the Lothar Sutra, or the people who made Lothar Sutra did was they call those arahat back to samsara. They request them to come back to samsara. And they receive that prediction from Buddha that you are going to become Buddha. Once you enter nirvana, you cannot come back and you can't continue to practice to become Buddha.

[15:05]

That is one problem for Mahayana people. That is the meaning of the story in the Lotus Sutra. Well, Buddha is always together with all living beings in samsara to teach. Buddha never left samsara. That is a kind of basic criticism from Mahayana people to the traditional Buddhists at that time. So for Mahayana people or Bodhisattva, is Bodhisattvas are the people who take a vow not to enter nirvana. Stay in samsara until all beings become Buddha.

[16:08]

That is the first of the four Bodhisattva vows. Sentient beings are numberless. I vow to save them. This means I vow to save them all. That means, until all beings enter nirvana, I vow not to enter nirvana. That means, I vow to be the last one who enters nirvana. This word, save, is a translation of the Chinese word, do. Some American people don't like this word, save. But this is a translation of do. And do means to cross over. Or ferry.

[17:14]

That means there is a river between Sansara and Nirvana. Or this shore and the other shore. And to save means to help other beings to cross over the border between samsara and nirvana. So bodhisattva is like a ferry person who helps other beings to go to the other shore. So when we take four bodhisattva vows, we vow that I will be the last person to cross over this river. Until all other people, you know, enter nirvana, I will not enter nirvana. So this vow means I stay samsara until all beings enter nirvana. And this theory is strange, logically very strange.

[18:17]

I mean, if all are Bodhisattvas, no one is there. We are all here. So to be a bodhisattva means to stay in samsara. I think it's very interesting. We stay in samsara and work, walk and work with all living beings until all living beings cross the river. That means, you know, we bodhisattvas are people who make samsara into nirvana. instead of crossing over, going to another place called Nirvana. So we, Bodhisattva, as a Bodhisattva, we try to create Nirvana, or Buddha Land, in this shower, in samsara. And we try to find Nirvana right within

[19:22]

samsara. That is, you know, life and death and nirvana are one. That means we can find nirvana within samsara. Otherwise our practice is meaningless. And what Dogen Zenji says when he said practice and enlightenment are one, that means we can find nirvana or enlightenment within our practice right now, right here, without crossing over the river. And yet we return to samsara next moment. So we are living, staying within samsara, and yet we can see or experience or taste nirvana within our practice. I think that is a basic idea of bodhisattva practice.

[20:28]

And I think this is the same as, for example, when we work for peace, if we think peace is the condition that no wars, fighting, conflict, problems exist, then probably there's no such time. at least in this world of samsara. But when we work for peace, we can experience peace in each step. I think that is what Thich Nhat Hanh said, peace is in each step. We can see and find and experience peace within working together with other people for peace even within very difficult conditions, I think.

[21:35]

So, our enlightenment is practice, and within practice, enlightenment is there. That is what Dogen is teaching, trying to teach us. we can find nirvana within samsara when we try to, we practice following Buddha's teaching together with other people. So this, you know, life and death and coming and going is another name of samsara. But still, only within this coming and going, and life being born and dying, there is no place we can find nirvana. That is our vow. So, within this life and death, within samsara, Hinan Dogen said, therefore, by arousing body-mind, we arouse bodhicitta.

[22:48]

aspiration to study and practice Dharma together with all beings. And we practice, we actually practice, and awakening is, body is awakening. We awaken to, you know, the reality, true reality of all beings. And we can experience nirvana within samsara. You know, it's said in the Buddhist teaching there are four kinds of nirvana. Four? Three? Well, at least three, maybe four. One is when Buddha attained, Shakyamuni Buddha attained awakening or enlightenment under the Bodhi tree, he entered the nirvana.

[23:55]

This is one kind of, first kind of nirvana. But until he died, when he was 80, he had Bodhi, so he had some pain, or he had some, you know, of course, sadness. The nirvana Buddha was in between his enlightenment and parinirvana, or dying, is called Uyo Nehan. Nehan is nirvana. Uyo is, there is something extra. That is our body. And when Buddha entered parinirvana, this parinirvana is called Muyo Nehan. Nothing extra. So perfect, complete nirvana. This is a second. And another kind of nirvana for bodhisattva is called muju-sho-nehan.

[24:56]

Muju-sho-nehan. Muju, sho, nehan. Mu is no, ju is abiding or dwelling. And sho is place. Nehan, nirvana. This means, you know, bodhisattva is working between samsara and nirvana. And it said, because of wisdom, Bodhisattva doesn't stay in samsara. And because of compassion, Bodhisattva never leaves samsara.

[26:05]

So bodhisattva does not stay neither samsara nor nirvana. So bodhisattva has no place to stay. That is more jusho. Sometimes it's, you know, expression, no dwelling, no abiding, is used by Zen masters. That means this kind of practice. Because of wisdom, we don't cling to samsara. And yet, because of compassion, we never leave samsara. This is a practice of a bodhisattva like Avalokiteshvara. We are not such a great bodhisattva like Avalokiteshvara or Manjushri.

[27:09]

We are still very young, new, weak, immature bodhisattva. Still, our vow is to follow that path, not escape from samsara, but stay in samsara and yet being free from samsara. So Bodhisattva path is very difficult and almost contradicted. We are escaping and yet we don't escape. Actually, the first motivation I wanted to become a Buddhist monk is escaping. I didn't want to live in a Japanese society. when I was a teenager. I hate the way Japanese people working.

[28:10]

I mean, that was in the 60s. You know, Japanese people worked too hard. Yeah, almost too hard. And Japan became more kind of a rich country. But I was a teenager during that process. When I was born, Japanese people were really starving. I was born three years after World War II was over. So Japanese people were starving. But by the time I was a teenager, Japan became a rich country. And in this process, I grew up. And the people around me worked really hard to make Japan a rich country. And in this process, you know, I was grown up in a small town between Kyoto and Osaka.

[29:20]

When I was a kid, there were many lots of rice fields and some woods at the Buddhist temples or Shinto shrines, and I could, you know, swim in the river. But around I was 10 years old or so, swimming in that river was prohibited because the factory was built by the river. And then I was about... Yes. It was, yeah. And at the time I was 15 or so, you know, they built a Shinkansen. There was a Shinkansen.

[30:21]

And also the highway. And part of the rice paddy was, they called it, development. But to me that was a destruction of the nature where I was, you know, playing. So I hate that change. I really didn't like. And at that, when I was a high school student, to me, you know, Japanese, entire Japanese society seemed like one huge money-making machine. And in high school, school is a factory to produce the part of that machine. And I couldn't find any meaning to live in that way. So I wanted to escape. That was the first reason I wanted to drop out from that way of life.

[31:24]

Even though I wanted I wanted to drop out. I couldn't find anything else to do. At that time, I read Uchiyama Roshi's book, and I found there is another way of life. Not pursuing money, but just another kind of more healthy way of life. That was why I wanted to be his disciple. So, the first motivation I became a Buddhist monk was to escape from the society. But then, after I started to practice with him, of course he, Uchiyama Roshi, was not interested in making money. But he also didn't escape from the society. He said we should not escape from the society.

[32:28]

But I was still escaping. Even when I lived in Massachusetts, three monks from Antigua lived in the woods in western Massachusetts. It was very quiet. Not many people came to practice with us, so I felt really good. I liked it. Escaping from the noisy, busy society. But I think around 1980, At that time, I went to New York City to do another session. We had one session in Massachusetts, and I went to New York City to have another session, a three-day session. And at that time, we worked at a tofu factory to support our practice.

[33:40]

And each one of us received $20 a month. And the bus cost, I think, $15 a round trip. So I only had $5. I spent that $5 for, you know, lunch. During session, I was, you know, fed, but after session, you know, after session is done, I stay overnight and the bus left, I think, around in the afternoon, so I had a free time in the morning, and I had lunch using that $5. That was all the money I had. And, you know, because I had free time, I was walking in the city, and I walked to the place where I can see the... what do you call it?

[34:47]

Starlight. And that time I had, you know, no money, and I didn't have a driver's license. and I didn't have passport, I had nothing. And I felt I'm really escaped from that society. My escape is completed. You know, if I was hit by a car at that time, no one knew who this is, this dead body is. So I really felt, I really liberated. At that time, I felt I don't need to escape anymore. After that, I could, you know, little by little, return to the society. And after I went back to Kyoto, you know, because Uchiyama Roshi asked me to create a place where we can practice with people from outside Japan, you know.

[35:55]

I started to work to create a small place for Dharma for people. And I think that is how I started to be a part of the society. Anyway, why am I talking this? Oh, escaping from sansara. Yeah. But our practice, or bodhisattva practice, is not escaping from society or from samsara. We have to stay there. And that is why Uchiyama Roshi said, you know, our delusions, desires, and mistakes is a capital fund to open a business as a bodhisattva.

[37:00]

Anyway, so upholding, arousing body-mind, practice, awakening, and nirvana. So this is the process of our practice, but it's not simply a practice, but it is moment by moment. As Dogen said, in Shobo Genzo, Gyoji, or continuous practice, allowing body-mind practice, awakening, and nirvana is the circle, cycle, circle. And this circle continues, and going endlessly. So, when we practice in this way, We study and grasp the true human body. True human body, that is being born and dying, coming and going. This true human body, that is being born and dying, coming and going, is expression, Dogen quote later, by a Chinese Zen master, Engo Kokugon.

[38:25]

I forget Chinese pronunciation, but this is the master who made the Blue Cliff Record. Blue Cliff Record. So, our life, living and dying, and coming and going within samsara is with, you know, arousing body, mind, practice, awakening and nirvana is true human body. That is, our true body is this, you know, body that is impermanent and, you know, conditioned, therefore deluded, so not so strong. That is our true human body. Can you say more about this hold on and let go?

[39:29]

That is the next one. To do so, we hold firm and we let go. This is two sides of our practice. Original word is hajyo and hogyo. Ha means to grasp, to grab. And so jo is, it is fixed. It cannot move. Or this word also means determined, or decided, or... What is the word? Stay or settle down.

[40:32]

And ho is to cast off. This ho is ho in hogejaku. You know, hogejaku is... Someone asked Joshu, but I have nothing. What can I do? What shall I do? And Joshu said, put it down. Cast it off. But the person said, I don't have anything. How can I cast it off? He said, then take it away. That means that person has that I have nothing. Anyway, that is ho, means opening the hand. And gyo is to go. Or this gyo is also practice. But anyway, this means to let go. You know, this is grasping. And this is grasping, and this is letting go.

[41:37]

So grasping and open the hand. This is two sides of our practice. But grasping means, you know, I'm shohaku. I'm a Buddhist priest. My responsibility for now is talking about Dogen's writing, Shobo Genzo. So this is how I grasp this body and mind, these five skandhas, as shohaku, as a Buddhist priest, as a teacher, as a speaker. So I try to do my best to speak talk about Dogen in the most understandable way. Anyway, I do my best, whether I'm successful or not. That is how we grasp these five skandhas as something. And we try to do our best.

[42:40]

And Hogyo is letting go, you know. I'm not necessarily shohaku. I'm not necessarily Buddhist. I'm not necessarily a priest. I'm not necessarily a teacher. So, when I go back home, and to be with my family, I don't talk about Dogen. Even if I talk, they don't listen. So I have to let go. If I couldn't grasp I am a Buddhist priest, I'm a Zen teacher, I'm always behave as a teacher, then most of people don't like me, I think. So sometimes I have to grasp this as something. But, you know, other time, but we have to open our hand also. Please. So could you say hojo and hogyo?

[43:46]

So hojo is shojo? Let's see. Hojo is shoji. Hogyo is Buddhist life? Or another expression is Yeah, I think that is OK, but another expression is shoso and hiso. This expression appears in the Diamond Sutra. such as to see so means form. To see all forms as no form is to see Tathagata.

[44:53]

That is the Lotus, no, Diamond Sutra. It is said in the Diamond Sutra. This so means each and every form. Like when I shave my head and wear a Buddhist robe, I behave as a Buddhist priest. This is form. But actually, this five skandhas is not really a Buddhist priest. To grasp these five skandhas as a Buddhist priest or teacher, is Hajo. But these five skandhas is not necessarily Buddhist, not necessarily teacher, not necessarily husband of my wife or father of my children. But sometimes we need to grasp this as a father.

[45:57]

And I try to do my best to be a good father. And now I'm trying to be good speaker. But at the same time, you know, I'm not a Buddhist, I'm not a teacher, I'm not a father, I'm not a husband, I'm nothing. Or no form. So these are two. Sometimes we have to grasp. Dogen Zenji, again, reads this statement from the Diamond Sutra in different ways. In the Diamond Sutra, it reads, to see all forms as no form is to see Tathagata. But Dogen Zenji read exactly the same sentence as, to see all forms and no forms is to see Tathagata.

[47:02]

That means, in the common reading of the Diamond Sutra, this shoso, all forms, is kind of negated. And hiso is reality of emptiness. Dogen Zenji said, to see Tathagata, we have to see both, all forms and no form at the same time. That is same as Tendai's teaching of emptiness and provision and Chu, middle. So Hajo is provision. truth of provision, and hōgyō is emptiness. And we should, in order to practice, we should have both. Sometimes we grasp, sometimes we let go.

[48:04]

Yeah. This expression is also used as a kind of a teaching method of Zen master. Sometimes, you know, Zen master, you know, instruct student, you should do this way, that way, this way, that way, in very details, like how to use Oryoki. Otherwise, the teacher scolds the student. But another time, the teacher just lets the student do in whatever their way. Both are important. Not only in Zen training, but also to raise children, I think we need both, and to practice ourselves. We need both.

[49:08]

Sometimes we have to really, exactly, precisely follow the rules. But at the same time, we need to be very... we need to be free from any rules. We need both. So that is our practice. And with this as their lifeblood, the flowers open and the fruits are grown. Of course, flowers and fruits are the result of arousing body, mind, and practice. But also this expression, flower and fruits, is from Bodhisattva, not Bodhisattva, but Bodhidharma's saying in Keitoku Dento Roku. Not what Bodhidharma said, but this is said about Bodhidharma.

[50:09]

That one flower opens and the fruit naturally ripens, something like that. So Dogen used the very well-known Zen expressions in here. Anyway, this is the way we really mature and bloom flowers and bear fruits. And with this as their bones and marrow, Mahakasyapa transmits the Dharma to Ananda. not only Mahakasyapa to Ananda, but Dharma has been transmitted more than 80 generations to us. You know, each and every ancestor, teacher and student has been practicing and transmitting this Dharma in the same way.

[51:13]

And that is all the activity of reality of all beings, true reality of all beings. Those generations of people, masters, are not individual persons. That is all the manifestation of true reality of all forms. So, next paragraph. Such a form of wind, rain, water, and fire is nothing other than the complete penetration, complete penetration or complete manifestation of this true reality of all beings. And such nature of blue, yellow, red, and white is nothing other than the complete penetration.

[52:20]

Those wind, rain, water, and fire, and blue, yellow, red, and white means some examples of all beings. So we don't need to think further than this. Just some examples of all beings. And depending upon this body and energy, body and energy is two of the, within the ten suchness. Ordinary people are transformed and enter into the sacred. This means practicing in this way, you know, grasping and letting go. We transform ourselves to, you know, deluded, even though we are still deluded, but our way of life, our ego-centered way of life to the way of life to live together with all beings.

[53:25]

This transformation is, so this means, you know, ordinary people are transformed and enter into sacred. I don't like this word, sacred. But sacred, I think, is better than holy. Depending upon the result and recompense, we go beyond Buddha and transcend ancestors. So just transformed from ordinary beings to sacred is not enough. We need to go beyond or transcend even Buddhas and ancestors. This go beyond, or cho-etsu, is another important point of Dogen's teaching, going beyond Buddha, or butsu kojo.

[54:31]

We cannot stay. one stage, but we need to go beyond, always go beyond and go beyond. Yes. Go beyond what? Whatever we are. Oh, you mean like, getting more understanding? Yeah. Even, he said, even we need to go beyond Buddha. So there is no end. Our practice has no end. And depending upon the causes and the conditions, we grasp grains of sand and make them into gold. This expression is similar to what Dogen said in the very last sentence of Genjo Koan. I think I write it down. That is, since wind's nature, nature of wind, is ever-present, the wind of the Buddha's family enables us to realize the gold of the great earth and to transform the water of the long river into green.

[55:59]

This is the final sentence of Genjo Kōan. And I think he is saying the same thing. This practice with this attitude, bodhisattva attitude, makes this world or sand or soil of this world into gold. That means samsara is transformed into nirvana. Or five skandhas of the deluded ordinary person become sacred. Sacred, not holy. spiritual being.

[57:01]

Depending upon the result and the recompense, the Dharma is transmitted and the robe is entrusted. Dharma transmission and transmitting of Okesa or robe is done or carried out as a function or work of those ten suchness. Then he quote another sentence from the Lotus Sutra. That is, the Tathagata said, for whom I expound the seal of true reality, this for whom might be Difficult to understand, but this is a part of the verse, again, from the same section of the Lotus Sutra.

[58:06]

The entire, not entire, but the verse is as follows. I, by my signed adorned body, do you understand? Signed adorned body, that means Buddha's body adorned or decorated with 32 features or marks. With their shining illuminate the world. And I'm the Buddha, Shakyamuni. And I'm worshipped by countless multitudes. I don't like worship. Venerate might be a better word. Venerated by countless multitudes, that means all living beings, Buddha was venerated. And he said, and it said, for whom I preach the seal of reality.

[59:13]

So this for whom means for the people who venerate Buddha. So for the people who venerate Buddha, Shakyamuni preached or expounded the true reality of all beings. That is the meaning of this sentence. Yes? In the verse within the second chapter of the Lotus Sutra, This should be expressed as follows. For whom? Probably for whom is not right. Yeah. So maybe we can take this out. Does it mean, in English, maybe you would say, there are those

[60:17]

for whom I expound the seal of truth. There are those. OK. Referring to the multitudes. Right. Yeah. Important point is Buddha expound this for all beings, not by himself. So this is a part of interaction between Buddha and all beings. So, yeah, we need to work on the English. Anyway, what Phap Dogen is saying here is this expand the seal of true reality should be also said practice the seal of true form and listen to the seal of true nature and also verify the seal of true body. So not only expounding or preaching, but also we need to practice, and we need to listen, and we need to verify as our own practice.

[61:30]

It's not what Buddha did in the Lotus Sutra, but Dogen is saying this is what we should do as our own study and practice. I think the meaning of seal is so obvious. The seal of true form, the seal of true reality. Could you say something about that character seal? And also, similarly, verify. In English, I think it has a special meaning. Seal. is a translation of in. And in means seal or stamp.

[62:40]

And this is a translation of Sanskrit word mudra. Seal or stamp in Chinese or Japanese culture is like a signature in American culture. That means if we find someone's seal or stamp on, for example, certain painting or calligraphy, that means this seal certifies this calligraphy or painting is done by this person. So seal means certification. certification. So, Jitsō means true form, true reality, the stamp of true reality. And this means, you know, there are four Dharma seals, not from the early Buddhism.

[63:51]

We call it the Shihōin. for Dharma. And those four are, first, everything is suffering. Second, everything is impermanent. Third, everything is anatman, or selfless, non-substance. And fourth, nirvana is quietness or tranquility. Are you familiar with these four dharma seals? These four are called Dharma seal, because if we find these four points in someone's teaching, we can say this person's teaching is Buddha Dharma.

[65:00]

If we cannot find those four points in someone's teaching, we cannot call this teaching as Buddha Dharma. Nirvana. Nirvana is for tranquility or quiescence. Usually I see it listed as, I think, the first three. The first three. Yeah, and other teachers I've seen replace suffering with nirvana, like Thich Nhat Hanh does that. But you're saying all four of them are the same thing? Yeah, traditionally. All those four are called four Dalmatians. That's neat. I've never seen it listed like that. That makes more sense. I think so. Pardon? Third one? Second and third, impermanence.

[66:04]

And anatman, egolessness. Egolessness. Anatman. No ego. And no self. Those are called, you know, four dharma seals. This seal is mudra. And Dogen Zenji wrote in Bendowa, in the section of Jijūzanmai, he said, when we show or display the Buddha mudra or Buddha mind mudra within our whole body and mind, this is the same mudra, same word. That means if we find this seal or mudra, it certifies that this belongs to Buddha.

[67:08]

So this in or seal or stamp is like a logo of Buddha. Then we found a logo. This means this belongs to Buddha, not to us. Pardon? So that's the same in in both places? Yes. That is a seal or in. Inkan, yes. Inkan is a Japanese word for stamp, yes. And what is another one? A sho, or verify. Okay, verify is a translation of sho. And this is the word, when Dogen Zenji said, practice and enlightenment are one.

[68:10]

That is shu and shou. Shu, shou, he said, ichi, nyo. One, ichi, nyo. This nyo is the same nyo in nyoze. Ichi-nyo means one reality. That means practice, shu is practice, and sho is verification or sometimes translated as enlightenment. Anyway, this shu and sho is cause and result. As a common sense, practice is a cause of enlightenment, and enlightenment is the result of practice. That is a common understanding. But, so when he said shu, shou, practice and enlightenment or verification are one, that means cause and result is one.

[69:18]

That is what he said in Shōhō Jissō as, you know, all ten suchness are one. And this shō sometimes translated as enlightenment, and I translate as verification. This word, or this expression, shu shō, shō, the literal meaning of this Chinese character shō is proof. Proof, we need two o's. Proof or evidence. That means, you know, this shu and shou is a part of longer expression. That is, mon, mon, shi, shu shou.

[70:25]

Mon, shi, shu, shou. Ngong is to listen, shi is to think, shu is practice, and sho is the result of practice. That means when we meet with some teacher, first we hear, listen to the teaching, and next we try to think and understand. And if we think the teaching makes sense or it seems work with me, then we put that teaching into practice. And as a result of practice, we really find that the teaching is really true, really work. So this show is evidence of that teaching is true. So not only by thinking, but by practicing within practice, we really find the teaching is true.

[71:40]

So this is evidence or proof of the teaching what Buddha taught is true. And when Dogen said, shu and sho, or practice and verification, is one that means This evidence is not separate from practice, but practice is itself evidence of that teaching is true. We don't need to wait until we finish practicing. That light within our practice sure is already there. That is, you know, Dogen said, he said, practice and enlightenment are one. Nyo. Nyo. This Nyo. Okay?

[72:47]

So, purification means Nyo is suchness or reality. So shu and sho is one suchness or one reality. Another place he used expression, instead of ichi-nyo, itto. Same word in honmatsu, kukyo, to. That means equal. or what I'm saying. Yes? Well, going beyond Buddha.

[74:06]

Here the expression is Choetsu. Choetsu means transcend or going beyond. But more often, Dogen uses the expression Butsu Kojo. Butsu is, of course, Buddha, ko is toward, and jo is up. So going up, toward, up, upward. So we need to go up even when we reach the Buddhahood. This is an important expression, I think, From Tosan, the founder of Soto school in China, he said, we should always go beyond Buddha.

[75:16]

We have no place to stay. So same as no dwelling. We should always go beyond. Even the Buddhahood is not the place we can stay. Even we reach the final stage, you know, we have to continue to practice. So Buddha is in nirvana, but he never leaves samsara to teach all beings. And we should study this utterance in this way. In this way means not only this is not only expanding by Buddha, but we also have to practice, and listen, and expand, and verify this true reality of all beings.

[76:18]

And actually we are, ourselves, a part of all beings, and that is true reality. So there is no kind of a separation between the person who practices, listens, and verifies, and the Dharma, or reality, that is heard, or practiced, and verified. This is really the same thing, the same thing is working together as a total function. That is why he said, in the next sentence he said, Well, before that, he said, we should study this utterance in this way. We should completely penetrate this utterance in this way. And he said, the essential meaning of this is, for example, it is like a bead falling around a ball.

[77:22]

And the ball falling around the beads. When beads is, you know, rolling, in the bowl, then actually the bowl is, you know, moving, rolling around the bead. You know, bead and bowl means ourselves, each one of us, and this entire world is working together. All are, you know, moving and practicing together. This is one total function. I, as a part of all beings, and a part of true reality, is studying, hearing, practicing, and verifying, you know, the reality of all beings. So, we and all other beings and this entire world is working together.

[78:29]

Everything is moving as a practice or activity of the true reality of all beings. So it's really kind of a dynamic vision or practice. It's not a matter of, you know, the world or the truth or reality is fixed and doesn't move, and we have to study one by one, going through here and there. But when we move around, the world is also moving around. We and all beings and this entire world is really working and moving together. Please. The question is, is the bead rolling around inside the bowl? Yes. Or outside the bowl?

[79:31]

I think the inside. Is it like you put a bead in a ball and you spin the ball around and it makes the bead flip around the bowl? Well, maybe I can talk a few more sentences. Paragraph 17, Chandrashurapravipa Buddha. The meaning of this name is Moon, Sun, Light. Light of Moon and Sun. This is a name of a Buddha, appeared again in the Lotus Sutra. Not in the second, but the first chapter of the Lotus Sutra.

[80:34]

This is the Buddha in the past, and who first expounded this teaching of true reality of all beings. And this Buddha proclaimed The meaning of the true reality of all beings has just been expounded for all of you. So this is almost the same with the quote, Dogen's quote in paragraph 15. You know, Buddha expound true reality of all beings for the sake of all beings. Studying this utterance, we should clearly understand that Buddha's ancestors, without any exception, considered that expounding the meaning of the true reality, true reality, or Jisho, is the one great matter.

[81:46]

One great matter is only one purpose or reason all Buddhas appeared in this world. So to expound this true reality of all beings is the most important thing. for all Buddhas. And Buddha ancestors expound the meaning of the true reality through each and every one of the 18 spheres. Do you know 18 spheres? Okay, that is six sense organs, six objects of sense organs, and six consciousness caused by interaction between sense organs and objects. Those first six, first and second six is called 12-field.

[82:55]

And 12-field and 18 all together is called sphere. I'm not sure this English is right or not. 12-field is juu-ni-sho. Rokkon, Rokkyo, Juunisho, and Juuhachi, Kai. Do you know another English translation of Kai? Sometimes Kai is translated as darts. Daruma darts. Darts? Realm. Tattoo, yeah. Do you know? Yeah, yes. Anyway, this means all Buddha's sense organs, i.e.

[83:56]

ear, nose, tongue, body, and mind, and the object that means both the first Buddha's body and mind. and also the object, or things, together with Buddhas. And consciousness, caused by encountering between sense organs and the object, all are expressing through reality of all beings. That means entire being of Buddha is expounding, not only by using mouth. All body and mind and the world in which Buddhas are living are expounding or expressing this true reality of all beings. So this true reality of all beings is not one teaching or one opinion of a Buddha.

[85:03]

But this is the entire reality of life. So, using their body-mind in the past, using their body-mind in the future, and using body-mind at the very present moment, they expand the true form, nature, body, and energy, and so on. So with his entire body and mind, not only this moment, but also in the past and present. So entire time and space, throughout entire time and space, Buddha is expounding this true reality of all beings. So this Buddha referred to the Dharmakaya. So his conclusion here is, those who do not penetrate the true reality, do not expound the true reality, do not understand the true reality, do not not understand the true reality, are not Buddha ancestors.

[86:24]

They are fellows of demons and animals. demons and animals. Well, maybe not understanding should be explained. Understanding is one thing we understand what this means. And not understanding is hu-e. E and hu-e. E literally means to meet, meet and get together, become one. And hu-e means not meet, not understand. And hu-e is better than e, understanding. Not understanding is better than understanding.

[87:27]

In the practice, in Buddhist practice, That means, for example, when we learn driving, first we have to memorize all the parts of the car and learn how to operate these devices. First we have to learn and understand. But when we get used to driving, really, we don't really understand. We can do it without thinking. We are really, how can I say, function without understanding. So understanding is over. Our body can freely function, and it's really being in accordance with that understanding or that knowledge. And yet, we don't think. Without thinking, we can't do it.

[88:27]

That is what hu-e means. So here, this, you know, true reality of all beings is the most important thing for all Buddhas and also all Bodhisattvas, all Buddhists. So anyone, those who are not interested in or understand or don't know about this true reality of all beings, are not Buddhists. That's what he wanted to say. And later he pointed out those who didn't mention or express, expound the true reality of all beings. And those are, you know, Chinese Zen masters he met in China. So... Right.

[89:29]

Okay, any question? Okay. Yeah, four reality and four dharma seals, I mean, the seal of true reality and these four dharma seals are the same.

[90:19]

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