Good morning, everyone. This morning I start page 19, paragraph 42. In the previous section, Dogen introduced this Chinese Zen Master O-an's Dharma discourse and made some comments. And now he compared this Zen Master O-Wan and the Chinese Zen Master he met, actually met when he was in China. And this section is not really difficult. He's just simply complaining. So it doesn't take so much time. Paragraph 42, even yin yang or o-an is like this.

[01:11]

If we look for a person like yin yang among the elders at the various monasteries today, it is not possible to encounter such a person even in many kalpas. Even if we search as hard as we make a hole in our eyes, it is not possible to find an elder equal with yin-yang. Many people in recent times recognize yin-yang as an eminent master. However, it is difficult for me to accept that the Buddha Dharma had reached him. He was simply a beginner in the monasteries, nothing more than an ordinary monk. What is the reason? This is because yin-yang has the ability to know a person.

[02:17]

To me, it seems there's some logical twist here. Or it might be the problem, the text. You know, these three sentences, many people in recent times recognize Yin Yang as unalienable master. Probably better to be right after even Yang. Even Yin Yang is like this. So he criticized Yin Yang. And yet, he said, if he compares this person to today's masters, he's much better. And today's people are much inferior. And then, what is the reason? This is because yin and yang has the ability to know a person.

[03:18]

People today are not able to know other people because they don't know themselves. Even though Ng'an has not penetrated, he practiced the Way. Elders in these days do not practice the Way. Although Ng'an hears excellent words, Those words do not enter his ears. He does not see them with his ears. Those words do not enter his eyes. He does not hear them with his eyes. Although In-an used to be like this, he might have realized those words by himself by now. Today's elders at various monasteries in Great Song China do not see the inside and the outside of yin-yang.

[04:27]

Their utterances and behaviors are not equal with yin-yang's standard. Such people do not even know that the true reality uttered by Buddha ancestors is whether the way of Buddha ancestors or not, or not the way of Buddha ancestors. Therefore, none of the unworthy elders of the past two or three hundred years have never seen or uttered the true reality." I don't think I need to discuss about this point. I mean, we are not sure if Dogen's comment is fair or not, because we don't know the real reality of those people, his time in Song China. Just a grammatical thing.

[05:28]

Okay. It's probably one of the unworthy elders have ever seen it. Have ever seen. Okay, thank you. Yes. I don't want to slow you down, but, you know, what does it mean, see with your ears and hear with your eye? This is a traditional expression, actually. Yeah, it's from Koan of the expanding dharma by sentient beings. I think, a thousand things. If you hear with your eyes, you can hear the expanding Dharma by ancient beings. Or if you see with your ears.

[06:31]

This means if we hear and see with our entire body and mind, not only seeing with one of our six sense organs, but we see with entire beings and we hear and we experience with all six sense organs and all beings, actually. I think that's what this means. OK, so he complained that none of the masters in China, when he visited, did not really express this true reality of all beings, and yet except one person, and that was his teacher. Tenbo Nyojo.

[07:35]

So he now introduced Nyojo's utterance of this true reality of all beings and Dogen's experience with Nyojo. I think this is really a beautiful writing about his experience practice experience in China. This was written 18 years after he had this experience, but he wrote so precisely about everything he experienced. So let me read that section that is from paragraph 43. On one night, my late teacher, Tien Tung, the ancient Buddha, said in his general discourse at the Abbot's quarters, at Tien Tung tonight, there is a calf.

[08:55]

The golden-faced Gautama is upholding the true reality. Even if we want to buy it, there is no fixed price. A sound of cuckoo about the solitary cloud. I'm sorry, there's a mistake. This is cloud, not good. Thus, venerable masters who have penetrated in the Buddha way speak of the true reality. Those who do not know the Buddha Dharma and not study the Buddha Way do not speak of the true reality as another type of space between true and reality. This utterance was made in the third lunar month in the spring of the second year of the

[09:59]

a Baoqing or Houqiu era of Great Song China, that is 1226. When it was approaching the fourth watch, this is around two in the morning, of the night, I heard three strikes of the drum from above. Wearing the kashaya, Taking the bowing cloth, wazagu, I exited through the front entrance of the crowd hall and found the sign of entering Abbot's room being hung up. First, I reached the Dharma Hall following the assembly. Going forward by the west wall of the Dharma Hall, I walked up the west stairs to Jack Kodo, or Selene Light Hall.

[11:04]

I passed in front of the west wall of Jack Kodo. I walked up the west stairs to Daikomyozo, Treasure of Great Alien Light Hall. Daikomyozo is one of the Abbots Quarters. Walking the south side of the west side holding screen, I reach in front of the incense stand, and I offer incense and make prostrations. I expect there is a line of the monks waiting for entering the abbot's room, but I do not see any single monk there. The bamboo blinds are down at Myōkō-dai, another abbot's quarters. I faintly hear the dharma sound of the abbot, the great master.

[12:10]

We know Zūkon, or Sōkon in Japanese, from Sichuan, arrives. He also offers incense and makes prostrations, as I did. We see Myokodai and find that all the assembly monks are standing along both the east and the west side of the abode quarters. At the time, the general discourse is going on. We quietly enter behind the assembly, assembly monks and standing to listen to the abbot's discourse. The abbot introduces the story of the Master Fa-chan, or Hojo, living on the Mount Damei. While he is talking, the Fa-chan wore the clothes made of lotus leaves and ate pine nuts.

[13:16]

Many monks shed tears. The abbot also introduces the story of Shakyamuni Buddha having a summer practice period at Vulture Peak in detail. Many of the listeners shed tears. The summer practice period at Mount Tiantong is drawing near. Now it is in the spring. It is neither cold nor hot. the best time to practice zazen. Brothers, why don't you practice zazen? After such a general discourse, he recited the above verse. After finishing the verse, the abbot hits the right side of the chair with his right hand and says, you should enter this room.

[14:18]

For entering the room, he says, a cuckoo cries and a mountain bamboo sprit. Such is the utterance for entering the room. He says nothing else. Although there are many monks, none says anything. They are greatly impressed and simply awed. This style of entering the room was not practiced at other monasteries. Only my late teacher Tien Tung, the ancient Buddha, practiced this. During the time of his general discourse, his chair and the folding screens are surrounded by the Great Assembly monks standing in a crowd. While they remain standing, the monks who are ready enter the room.

[15:26]

Those who have finished entering the room leave the abode quarters through the entrance as usual. Since the remaining monks keep standing as before, they are able to see the monks' dignified conduct of stepping forward and stopping, and the abbot's behavior, and to hear their conversation in the abbot's room. This pathyria is never practiced at any other monasteries in the various districts. Other elders are not able to do this. Other occasions of entering the room, people try to enter the room before other people. In the case of this entering the room,

[16:29]

People want to enter the room after other people. We should not forget this difference in people's mind. Since then, until this first year of Kangen era of Japan, that is 1243, 18 years have passed swiftly within the changes of winds and light. I don't know how many mountains and rivers are there between Mount Tiantong and this mountain in Echizen. My late master's beautiful words and wondrous phrases that express the true reality have been inscribed within my body, mind, bones, and marrow. Many monks thought that the abbot's general discourse and entering the room were unforgettable.

[17:35]

In that night, the light of the crescent moon slightly leaked into the temple buildings. Although Cuckoo's cries incessantly, it was a quiet night. That's it. So this is a description of his own experience with his teacher. I think there's some mistakes. I mean, in the beginnings of this experience, I translated using past tense, but later I used present tense. I want to make it present tense from the beginning.

[18:37]

Dr. Yes. This entering the room, is that his... has he been talking about doksan there? Dr. Yeah. So at this temple you could hear the other monks doing doksan while you were waiting. Dr. Yeah, according to this description, yeah. Entering the room is nishitsu. So it's not really a doksan. people could hear the conversation. And another difference is, you know, doksan today, student ask question to the teacher, but here teacher ask a question to the student, and student have to say something. That's the difference. I think it's more difficult. Nishitsu literally means enter, and shitsu is a room.

[19:42]

So, nishti is entering the abbot or teacher's or master's room to talk about dharma. So it's an intimate practice with teacher. Please. We don't have that form. No. We don't practice that form. No. Chosan is publicly asking the teacher, or Chokasan is privately asking the teacher, but we don't practice publicly the teacher asks the student. Right, so this is not practiced in Japan. I'm not sure if Dogen practiced in this style or not. But as Dogen said, this is a very unique style, even in China. No secret. So first, Dogen Zenji quote Nyojo's statement, a discourse.

[20:48]

At Tienton tonight there is a calf. The golden-faced Gotama is upholding the true reality. Even if we want to buy it, there is no fixed price. a sound of cuckoo about the solitary ground. This first said, there is a calf at this monastery tonight. I think calf refer to bodhisattvas. Some commentators said this calf refer to the Buddha nature. But I think, to me, I think this calf has something to do with the analogy or parable used in the Lotus Sutra. That is, you know, there are three vehicles, Shravaka, Pratyekabuddha, and Bodhisattva.

[21:58]

And in the third chapter of The Lotus Sutra said those three kind of practitioners were Buddha's children. And it said, you know, one of the children played with the toys of a sheep cart, and the second one had a toy that is a sheep deer, deer cart, and the The third one has an ox cart. So there are three kinds of vehicles or toys. And the father and those three children are playing in a burning house of the three worlds. And the father, the Buddha, asks them to get out of this burning house.

[23:01]

those three children didn't want to get out because they are very enjoying playing with those three toys. Then the Buddha said, �Get out of here. There is a much better toy out here.� those little children get out of the burning house, they only find a big white cow cart that is a symbol of Ekayana or one vehicle instead of three vehicles. So this cow, I think, means that this Ekayana or one vehicle Buddhadharma, Buddhadharma of one vehicle, absolute, ultimate reality. But calf is a child of the cow.

[24:06]

So I think this refers to Bodhisattvas, that is all the monks at the monastery, probably including Nyojo Himse. So at Tienton tonight there is a calf and The golden-faced Gautama referred to, of course, Shakyamuni Buddha, the father who was calling, you know, get out to get, you know, better toys. And so when they get out, instead of talking about those three different toys, he talked about this true reality of all beings. That is absolute reality. And that is what this, I mean, the true reality, true reality is this soul, you know, the true reality of all beings. So Shakyamuni, you know, expounded this true reality of all beings to the calves.

[25:19]

But Nyojo said, even if we want to buy it, we want to buy that, you know, big cow card, we cannot buy it because there's no fixed price. This true reality has no price. It is priceless. So we can't buy it. That means we cannot make it our own possession. So how can we awakened to and see and experience this true reality, then Nyojo said, a sound of cuckoo above the solitary crowd. That was, I think, what they really, they were really hearing, that sound of cuckoos. above the solitary clouds.

[26:25]

I think Cuckoo didn't go to above the clouds, but it sounded like, you know, the sound, please. Clouds in the sky. I'm sorry. Clouds in the sky. So they hear the sound thing of Cuckoo from above, from the above. And that is what Nojo is saying, the singing song of cuckoo is the Buddha's expounding of the true reality. Not only the cuckoo but the clouds, the solitary clouds, solitary refer to oneness, the clouds of oneness. And of course clouds is a symbol of impermanence and emptiness. So within this impermanent and empty reality, cuckoo is expanding this true reality that is our image.

[27:45]

So this true reality of all beings is not something philosophical or Buddhist teaching in a sutra, but the song of cuckoo Now they are hearing or we can see the color of all those leaves and flowers. Those are all expression of this true reality of all beings. I think that is what Nujo said. Then Dogen started to describe his own experience. Thus, venerable masters who have penetrated in the Buddha Way speak of the true reality. And Nyojo was one example. Those who do not know the Buddha Dharma and not study the Buddha Way do not speak of the true reality. So he wants to say those masters in China were not know the Buddha Dharma.

[28:54]

This utterance was made in the third lunar month, in the spring of the second year of the Baoking or Houkyou era of Great Song China. That is 1226. Dogen Zenji first met Nyojo Zenji in 1225, fifth month. So this is in the third month of 26. So this is about one year after he started to practice with Nyojo Zenji. And when it was approaching the fourth watch, the fourth watch is about 2 a.m. of the night, In Shobo Genzo Zuimonki, Dogen talked about Nyojo's style of practice.

[30:04]

It said Nyojo practiced Zazen with training monks in the monk's hall until 10 or 11 o'clock. So they slept in the monk's hall, but any time he made his jisha ring the bell and gather the monks and give this kind of teaching. not only in the Dharma Hall. Here it takes place in Abbott's Quarter. Sometimes he talks behind the monks' hall. So this is Nyojo's style of practice. And Dogen Zenji was really moved by Nyojo's practice together with training monks because other

[31:11]

about him it didn't come to the zendo come to the monk's home but he they were busy to you know socialize with people from the government or high societies anyway so around 2 p.m so i think it was they just started to sleep He heard the sound of the drum. Usually Abbott Quarter is, if you visit a head, you can see Abbott Quarter is the highest place, and Monk's Hall is low place on the hill. So they had to walk up the stairs. Sometimes it's very steep. So let me read as a present tense.

[32:19]

So I hear three strikes of the drum from above. Wearing the kashaya or okesa, taking the bowing cloth or zagu, I exit through the front entrance of the monk's hall. Cloud hall means monk's hall. and found the sign of entering Abbot's room is Nishitsu. There is a sign board in front of the monks' hall if there is some special event. So he knew that there is a teaching there. First, I reached the Dharma hall following the assembly. Usually the format of monastic buildings is something like monk's hall.

[33:24]

This side has queen, is a kitchen and offices. And this is monk's hall. And here is Dharma hall and Buddha hall. Dharma Hall and Buddha Hall, and Abbott Quarter is above here. So monks have to go up this, and it seems at Tienten Monastery there are three Abbott Quarter, as Dogenzen says. The Dharma Hall is above the It's below the Buddha Hall there. I think so, usually. And a tosu, or bathroom, and a yoksu, that is bath, and a mountain gate.

[34:34]

Those are called one, two, three, four, five, seven main buildings of a monastery. Anyway, so he left Monk's Hall and go up through Dharma Hall, following the assembly and going forward by the west wall of the Dharma Hall. This is east. This is west. This is north. Usually, Buddhist temples are built facing the south. So this is south. Going forward by the west wall of the Dharma Hall, I walked up the west stairs to Jack Kodo, one of the abode quarter named Jack Kodo. in English, City Night Hall.

[35:39]

And I passed in front of the west wall of Jakodo. I walked up the west stairs to Daikomyozo. Daikomyozo is another abbot quarter. At a hedge today, they have Daikomyozo also, the building named Daikomyozo. That means treasury of Great Alien Light Hall. And Daikomyodo is one of the abbot's quarters. And walking the south side of the west side folding screen, I reach in front of the incense stand, and I offered incense. So at Daikomyodo, he offered incense and make prostrations. I expect there is a line of the monks waiting for entering the abbot's room. So he expected this is the place where teaching is going on.

[36:46]

But I don't see any single monk there. And the bamboo blinds are down at Myōkōdai. This is another abbot's quarters. I faintly hear the dharma sounds of the abbot, the great master. So when he was around here, the Ino Zu-Kon, or So-Kon, from Sichuan arrives. He also offers incense and makes prostrations, as I did. we see Myokodai and find that all the assembly monks are standing along both the east and the west side of the abbot quarters. So monks who are standing both sides of the abbot quarters. At that time, the General Viscose and Nyojozenji was sitting on the chair in the center.

[37:56]

The general discourse is going on. We quietly enter behind the assembly monks, understanding to listen to the abbot discourse. The abbot introduces the story of the Master Fa Qian, or Hou Zhou, living on the Mount Damei. I think you know this person. This person is Dai Bai Hou Zhou. is a disciple of Basho, or Mazu. And when he met Mazu, probably for the first time, Mazu said, the mind is itself Buddha, or Sokushinze Butsu. When Hojo, this person, heard that teaching, he attained so-called enlightenment, and he He just left, his teacher, and entered this mountain, Dharmai.

[39:05]

Dharmai is Great Plum. And he practiced zazen by himself in this mountain for 30 years. He said he never get out of the mountains. And after 30 years or so, a monk from one of Vaso's disciples' monastery accidentally met this person. And when this monk returned to his teacher, the teacher said, 30 years ago, certain monk, hearing the teaching of the mind is itself Buddha, entered this mountain. So probably that was that monk. And the monk, this person, asked him to, or invited him to come to his monastery, but he didn't, Daivari didn't go out of the mountain.

[40:12]

Rather, he went further deeper in the mountains. Fenn Basso, the teacher here, and he wrote the poem, I forget the poem, but Fenn Basso here, his poem, he said, no, before that, that master of the nearby monastery said, sent a monk to this person and made the monk to say that these days, Basho's teaching has changed. Now today, Basho is saying, no Buddha, no mind, no Buddha. Not mind, not Buddha. But Basho said, I don't care. This teacher. is you know speaking anything can speak anything but to me the mind is itself buddha this is enough and he went deeper in the mountains when baso had this you know story uh she said the plan was really right that is a story and dogans like this story and also respected this person daibai hojo

[41:41]

And then Dogen Zenji went to China. Later, that where Dai Dai Hojo lived became a big monastery. So at the time of Dogen, he visited this monastery and stayed overnight. And according to Dogen's biography, he had a dream that Daiwai Hojo trying to appear in his dream and give him a twig, branch of brown. Dogen himself wrote this experience, so that might be true. Anyway, so Nyojo Zenji was talking about this Daiwai's practice in the deep mountains. And it said, in front of the daiba leaves there is a pond.

[42:47]

And in that pond there are many lotus plants. And he used the lotus leaves to make his clothing. And he ate only pine nuts. In some texts it's the pine needle. But I don't think that he ate neither. Pine nut is better food, I think. So Nyojo talked about this story of Daibai Hojo. And he also talks, and Nogen said, while he's talking, the fortune wore the clothes made of lotus leaves and ate pine nuts Many monks shed tears. I don't shed tears. So we are different from that kind of monk.

[43:51]

What's the difference? I laugh. Probably I'm not a good enough monk. And the Avok also introduces the story of Shakyamuni Buddha having a summer practice period at the Vulture Peak in detail. According to the commentary, this is a story that Shakyamuni had a summer practice period, three-month practice period at this place. And someone, some rich person, promised that he offer the food for the assembly for three months. But somehow this person changed his mind or forget about it or too busy. Somehow he didn't offer the food. So Shakyamuni and his assembly didn't have food offered.

[44:58]

And it said there's a farmer who had some grain, what do you call, as a food for the horse, said, I can offer this food for the horses. And Shakyamuni accepted that offering. So Buddha himself and his assembly spent three months practice period eating the food for the horses. That is the story. So both Daibai Hojo and Shakyamuni and his assembly practiced in a very kind of a simple and also difficult condition. Then again, many of the listeners shed tears.

[46:07]

So after he talked about these stories, Nyojo said again, the summer practice period at Tientong is drawing near. It said this is the third month of 1226. Usually, the summer practice period starts on the 15th day of the 4th month. So within a few weeks, the start of the practice period would start. So that is why Nyojo talks about how Daidai Hojo and Shakyamuni Buddha practiced during their time. So this is an encouragement from Nyojo to his own assembly that we should practice wholeheartedly. The summer practice period at Mount Tientong is drawing near.

[47:21]

Now it is in the spring. It is neither cold nor hot, the best time to practice Zen. Brothers, why don't you practice Zazen? So he encouraged, Nyojo Zenji encouraged his assembly to sincerely and wholeheartedly practice Zazen. After such a general discourse, he recited the above verse, the verse Dogen quote about that calf and gold Golden-faced Gautama preaching the true reality. After finishing the verse, the abbot hits the right side of the chair with his right hand and says, you should enter this room. So this around Nyojo, there's a bamboo

[48:25]

a screen so people could see inside. And Nyojo said, invite people to come in. So the old man is giving us this talk. He's behind a bamboo screen, so they can't really see him except through the screen? I think so. Through the screen, they can see. Have you ever seen bamboo screen? Yeah. I'm wondering. Was that a common thing back then, to talk from behind the screen? I'm not sure. But it's a common custom that something like an emperor or a shogun in Japan are always behind the bamboo screen. Maybe that has some connection. Weird. Yeah, it's weird to me too. And after that, Nojo said, for entering the room, he said, a cuckoo cries and a mountain bamboo split.

[49:38]

So they hear the sound of cuckoo and also sound of the bamboo split. I'm not sure if the bamboo really split or not, but somehow that is what Nojo said. the bamboo sometimes split and make a sound. But cuckoo's sound and bamboo's sound of split, you know, happened at the same time is, I think, very rare. But I'm not sure this is just Nojo's poetic statement or they really hear That's a cuckoo and sound of bamboo splitting. Please. Is he saying that he expects the monks to say something really special when they enter the room? Yes. That is the purpose of this gathering. For entering the room, a cuckoo cries in your own bed.

[50:42]

This is an example of something really special. This is kind of an example of expression of true reality of all beings. And Nyojo request the monks to express something like this. Please. At that time, the first month was what month, sorry? First month? First month. February. Yes, yes, February. March 8th of May. Yes. Yes, third month is like April. end of April, so pretty one. Such is the utterance for entering the room. He says nothing else. Although there are many monks, no one says anything. They are greatly impressed and simply awed.

[51:48]

This style of entering the room was not practiced at other monasteries. So this is Nyojo's unique style of teaching. Only my late teacher, Tien-tung, the ancient Buddha, practiced this. During the time of his general discourse, his chair and the folding screens surrounded by the great assembly monks standing in a crowd. While they remain standing, the monks who are ready enter the room, who are ready to say something enter the room. Usually first they do three bows and walk toward the abode and say something. and then like a shousan or a one-piece ceremony.

[52:56]

That kind of ceremonial question and answer. Those who have finished entering the room leave the abode quarters through the entrance as usual. So one by one, monks come in and leave. Since the remaining monks keep standing as before, they are able to see the monks' dignified conduct of stepping forward and stopping and talking with the abbot, and the abbot's behavior, and to hear their conversation in the abbot's room. So there's no secret. So it's kind of different from a dog's son. This is not really a dog's son. All people are seeing and hearing their conversation.

[53:59]

This procedure is never practiced at any other monasteries in the various districts. Other elders are not able to do this. I don't know if it's true or not. I don't know. Why? Please. I'm sorry. Maybe I'm missing something here. Other ables are not able to do what? To this kind of entering the room. This kind of conversation. It's so special? According to Dogen, yes. She said no... other than masters in Chinese monastery practice in this way. But don't many Zen masters have their own way of practicing, whacking you with a stick or holding you? Yeah. Yes. So I'm not sure if this style of practice is, you know, I don't like, I don't want to make judgment this is better than other styles.

[55:15]

But for Dogen this is really important time. Please. Guruji used to say or said at one point that we didn't appreciate Shosan. That's what this sounds like, basically. Do you have something to say? a larger context, I mean, we can look back and say, well, okay, he's talking about this practice that he experienced, but he didn't have the experience of many other practices. So of course, this one seems from the point of view that this is the practice. So for Dogen himself, this style of practice was really important.

[56:18]

within his process of studying Dharma with Nyojo. It was very impressive for him. Other occasions of entering the room, people try to enter the room before other people to finish fast. In the case of this entering the room, people want to enter the room after other people because they want to hear, you know, other people's, you know, statement and Nyojo's answer. We should not forget this difference in people's mind. I was just noticing, he says, once you enter the room, then you leave. You don't get to hear the rest of it, so I can see why other people won't. I think one of the meaning of this kind of question and answer is there's no secret, no secret teaching.

[57:32]

Everything, the Dharma is revealed and nothing is hidden. So Nyojo didn't have a kind of a secret individual meeting, but he had at a meeting or gathering with all monks and discuss about Dharma or true reality of all beings. So did they not have private conversations as well? I'm not sure. I'm sure Dogen had a chance to visit him privately and he, you know, recorded his conversation with Nyojo. And his record still remains. And we can read his personal conversation with Nyojo. And that is entitled Hōkyōki. Please. or indication that there was a tradition that the Dharma was hidden in other monasteries, that this was quite different.

[58:47]

Yes, yes. Even there is a story that when someone had a conversation with the master, you know, like a dokusan, other monks were hidden by the room and tried to listen. you know, there's that kind of story also. So it seems, you know, that conversation or even still today in Rinzai tradition, Doksang is really private. And the practitioners cannot say anything about what he heard from the teacher in Doksang. So that kind of method And this Nyojo's method are quite different. Do you have something to say? Or you? I was just going to ask, where are the majority of Dogen's writings kept now?

[59:52]

Are they in one collected, more or less in one collective place? Well, you mean Dogen's are disappeared. are all lost. Now the manuscript we have now are all copied by someone. Only several small pieces of Dogen's handwriting still remain, some at Eheiji, some at different temples all over Japan. OK, please. So how was the practice on Tai Chi? Doka-san, you don't speak about it? I'm asking partly because here at Zen Center, I'm looking to Blanche also, for many years, the feeling was very strongly when Richard Baker would be at it, don't speak about what you speak in Doka-san.

[61:02]

I think that might have been, he was very influenced by Rinzai teachers when he was living in Kyoto. Maybe. How was the friendship with Roshi? Was it like? I don't recall any feeling that he mustn't say anything. Yeah, he never said anything. I see. He didn't say that. I see. Well, at Antaiji, we never had dog fun. There's no such thing. But Antares is a small temple, and Ucchiamorosi was always in his room. So whenever he is available, I can go to his room. Or after each meal, we had tea with Ucchiamorosi. So if we had a question, we can talk with Ucchiamorosi. So we can talk about Dharma with with the presence of other monks.

[62:06]

And if I want to talk personally, I can go to his room anytime he's available. You mean there's no doksan, no formal ceremony? No formal doksan at all. He didn't do formal ceremony at all, did he? Uchiyama Roshi? No, never. So we had no formal doksan at all. So Antai is kind of unique. place. But I don't think doksang is practiced in many sotozen monasteries, except the lineage of Harada Sogakuroshi, who practiced koan practice. In koan practice, doksang is really necessary. But At the monastery, they don't use koan practice. We didn't have doksan at the yoji.

[63:10]

They did not? No. Please. Just curious. I mean, here, we seem often to bring personal problems .. So of course, we got the psychotherapy session .. But I was wondering, in Japan, have you practiced any place other than in Taiji? Do you bring personal problems? Did you take, maybe not you, but do you take, does one take personal problems into one's teacher? I'm not sure because I have no experience of Doksang in Japan. So I'm curious about that. But at least in the case of Doksang in Rinzai practice, there's no such personal issues can brought up.

[64:18]

In Rinzai, they only talk about the koan given by the teacher. So there's no such discussion about personal issues. If you could visit Ujiya Moroshi informally, could you bring up questions? What should I do? Sure. We often ask what I can do or what I shouldn't do. Sure. So it's not a formal doctrine, but we have our communication with teacher. But it's not formal, and it's not certain designated time. And it wasn't just practice-related, it was… Yeah, we can talk about anything, yes. So Antares was a very informal place, nothing formal, except sitting. The story I heard you could maybe tell me was that when Sawaki Kodo Roshi asked him to be abbot because he retired.

[65:20]

I don't know anything about any of those services or ceremonies and stuff. I don't want to do any of that. I just want to do Zazen. And Sawaki Kodo Roshi said, okay. That's what I heard. Yeah, that sounded like Sawaki Roshi. And, you know, Many lay people visit Uchiyama Roshi when they have some problems, some issues. They want to, you know, talk with Uchiyama Roshi. And Uchiyama Roshi never rejects those people. And he hears and gives advice whenever it's possible. So it's not a dog song, but then teachers are available to hear and talk with any kind of questions or issues we want. I was trying to explain that my partner's father is a psychiatrist, but I didn't know the word for psychiatrist, so using examples, and he said, oh, you mean he's a priest?

[66:32]

Yeah. Yes, a priest is like a psychiatrist in Japan. OK. Here we are. Paragraph 50. So this is the description of his experience with Nyojo in China at Mount Tien-Tung. And now, when he is writing this chapter of Shobo Genzo, it was 1243. So since then, until this first year of Kangen era of Japan, that is 1243, 18 years have passed swiftly within the changes of winds and light. I don't know how many mountains and rivers

[67:34]

are there between Mount Tien Ton and this mountain in Echizen, where Dogen is now, my late master's beautiful words and wondrous phrases that express the true reality have been inscribed within my body, mind, bones, and marrow. So this Nyojo's sayings at this occasion and the way Nyojo and the monks in the assembly was really impressive and he couldn't forget even after 18 years and his description of the scene is really precise so I think he that experience is still really existing and living within his mind, even after 18 years.

[68:44]

Many monks thought that the abbot's general discourse and entering the room were unforgettable. So of course, for Dogen Zenji, this was really unforgettable. In that night, the light of the crescent moon slightly leaked into the temple buildings. So it was dark, but there was some light from the crescent moon. Although Cuckoo cries incessantly, it was a quiet night. I think this is really beautiful. sentence, very poetic. And important thing to hear, at least to me, is this sound of cuckoos and this stillness or quietness.

[69:52]

You know, silence, and within silence there's cuckoos' sounds. Cuckoos' sound makes this silence more silent. This kind of feeling is often expressed in haiku. For example, Basho's haiku. You know, something happened, but that happened or sound of that thing makes the word more quiet. One of the most famous examples is the haiku of the a frog jumped into an old pond. An old pond is, you know, quiet, something eternal. But at this moment, a frog jumped in and made some sound. This sound is a sound of silence, and it expressed this, you know, complete silence.

[70:55]

So this cuckoo's utterance or just singing. It's not a singing. It said Kuku's sound is not melodious. What does it sound like? I don't know. Please. Could we write a haiku about sitting Zazen in the morning and the sound of a garbage truck? Yes. That sound of garbage makes us more quiet. Please. When you talk about the light slightly leaking into the temple buildings, is it a metaphor for a worship situation? I think so. Let's see.

[72:02]

This is his description of his experience many years ago in China. And at the time he was 26 years old. He was a young training monk. And when he wrote this Shōhō-ji-sō, he was 43 years old and he was the abbot. and yet he didn't have a temple yet because the temple was still under construction. So he stayed in a very small temple. So this passage of 18 years and this change from young training monks to the abbot of a new monastery which he has not yet built, I think this shows his insight of true reality of all beings, I think.

[73:10]

And as Dogen Zenji used this word, being time in each and every bit of reality of all beings. is, he used the word, the faucet of being time. So I think what he is trying to show us and what he wrote in Shōbō Genzō Uji is the same thing. And when I studied this Shōhō Jissō, I found that this is a more clear or in detail explanation about what he wrote in Shobo Genzo Uji. So I'd like to introduce, I don't have much time, but introduce some part of Uji.

[74:15]

And then I think what he want to communicate with us using this you know, description of his experience as a true reality of all beings. That is, you know, within, throughout time and space, each and everything is connected. Therefore, this moment includes all past, entire past, present and future and entire space. And another moment also includes entire past and future and has connection with all beings in the entire universe. That is what Dogen always wants to show us, that reality.

[75:19]

We are connected with all beings within time and space. Whenever he talks about Zazen and talks about the reality of all beings, in the case of Uji, using the question about what is time and what is being, I think he is always trying to show us this reality. And as it is said in the Lotus Sutra, all Buddhas appears to this world in order to show us this true reality of all beings. So I think what all Buddhas are doing according to the Lotus Sutra and what Dogen is trying to show us is exactly the same thing. And when we read Shobogen Uji, Uji is very difficult.

[76:21]

But when we study and understand Shōhō Jisō and this very concrete example of Dōgen's experience, I think we can see what Dōgen Zenji wrote in Uji, more clear and concrete basis. So I don't think I need to, you know, Uji is really difficult. It takes more than one hour to talk even one sentence. But let me read. Then we have some understanding from Shōhō Jissō in this chapter, Shōhō Jissō. I think what he's writing in Uji is not so difficult, I hope. In Shōhō, I mean in Uji, being time, Shōbō Genzo being time, he wrote, as follows.

[77:21]

We set the self array and make that the whole world. That means we set ourselves array and make that the whole world. That means me and the whole world is the same thing. We must see all the various things of the world as so many times. So all beings are all times. Because time and beings are really one reality. These things do not get in each other's way any more than various times get in each other's way. So things within space, things within space and time, each and everything do not get in each other's way.

[78:34]

And each time does not get in each other's way. So that means each thing and each time are independent. Because of this, there is an arising of the It's a religious mind, but this is bodhicitta, body-mind, at the same time. And it is the arising of the time of the same mind. So when we allow the body-mind, this entire time and being that is one with this being allows body-mind. So it is with practice and attainment of the way, not only arousing body-mind. Arousing body-mind, practice, awakening, and entering nirvana is a process of each stage at each time, each different times.

[79:45]

But they are all connected and all one. That is what Dogen discussed in Shoho Jiso. And we set ourselves out in array, and we see that. So in each moment, we see this is me. And within this moment, entire past and entire future is included or reflected in each moment, entire past and future are included. Such is the fundamental reason of the way that ourself is time, so we are the time. Since such is its fundamental reason, we must study and learn that myriad phenomena and numberless grasses exist

[80:47]

over the entire Earth. So each and everything exists over the entire Earth means we are all connected with everything. So each and everything are independent and yet at the same time this entire universe is this thing. And each of the grasses and each of the forms, each and every phenomenal thing exists as the entire us, as this entire network of interdependent origination. Each one of us exists within this, as this entirety. And these coming and going are the commencement of Buddhist practice to awaken to this reality, you know, each and everything that means including ourselves are connected with all beings and all time is the beginning or starting point of our practice.

[82:03]

Actually, this is the same reality that, you know, I introduced the description of Rinzai Zen Master Murakusogen's experience after many years of, you know, struggling with the Koan of Mu, he found he and entire Ten Direction world is one. And according to Dogen, that is a starting point of our practice. And he asked, Lucas, we need to see this without that kind of intense meditation practice. This is, according to Dogen, this is simple reality. It's more like a foundation of this.

[83:06]

It doesn't mean that I've been practicing now for thirty-seven years. realize that my practice hasn't started, but this is the ground that I'm cultivating. Yes, yes. So in the case of Dogen's teaching to awaken to this reality as our personal experience, enlightenment experience, but this is a ground on which we allow the body and mind and practice and live together with all beings, helping each other, supporting each other. So, Phab Dogen is requesting, you know, after such an intensive practice, we should personally awaken to this reality. But our practice in our ordinary day-to-day activities are taking place within this reality.

[84:10]

Me too. And when you have arrived within this field of suchness, it is a single glass, a single form. When we see everything is interconnected, we are a single, really we can be a single form or a single glass, single person. We can be really independent with others. We don't need to rely on others. when we really see we are interdependent with all beings. We don't need to depend on others. The forms are understood and not understood. The grasses are grasped and not grasped. Both, this is same as a intact and not intact. In Dogen said in Shohojiso, sometimes it is a really one, sometimes it is a really independent.

[85:17]

As the time right now is all there ever is, right now this moment is only reality, each being time is without exception entire time. So within this one moment, entire past and entire future, therefore cause and result are included Entire being, the entire world exists in the time of each and every now. Each and every now. These are all now. Just reflect right now if there is an entire being or an entire world missing from your present time or not. Nothing is missing. Everything is included. But in spite of this, he's always saying, in spite of this or however, and yet, a person holds various views at a time.

[86:34]

He is unenlightened and has yet not learned the Buddha's Dharma. Hearing the words, the time being, he thinks that at one time the old Buddha became a creature with three head and eight arms. This is an example, Stogen quote, in the very beginning of the Uji. So we don't need to, or I don't have time to discuss further these, but this is the condition of each moment. Sometimes, you know, I use this analogy. When we are Buddhas, when we just started allowing body-mind and start to practice, And in the process, we have to do so many things going through so many different conditions. So old Buddha became a creature with three head and eight arms.

[87:37]

And at another time, he became a 16-foot Buddha. As a result of all different kind of experiences in our practice, Buddha became a Buddha. He imagines it is like crossing a river or a mountain. We have to pay attention that what Dogen said, mountains and river between Tienton and Echizen, he is saying the same river and mountain in Uji. He imagines it that is within time and space. You know, there's many different mountains and rivers we have to climb up and cross over. He imagined it is like crossing a river or a mountain. The river and the mountain may still exist, but I have now, when the Buddha became Buddha, I have now left them behind.

[88:42]

And at the present time, I reside in a splendid vermilion palace." That means Buddha Hall. Buddha was enshrined in the Buddha Hall. And he said, the time of practice has gone already. To him, the mountain or river and I are as distant from one another as heaven from earth when we think in a common sense, you know, that, you know, the time I was 19 or 20 years already gone, far away. But she said that is not only one way of seeing the reality. But the true state of seeing is not found in this one direction alone. At that time, the mountain was being climbed.

[89:45]

So when we are climbing a mountain, that means we are practicing going through different conditions. And the river being crossed, I was there in time. And the time has to be in me, because being and time are one. So the time and being when I'm climbing the mountain or crossing the river, then in this moment, this time of climbing the mountain and crossing the river is still part of this moment. These two are not separate. As long as So inasmuch as I am there, it cannot be that time passes away. So even in this time when Buddha was sitting in the Buddha Hall, the time he was climbing the mountain is still part of this moment.

[90:53]

That is, when he writes about his experience at Mount Kenton 18 years later, his experience is still part of his present moment. As long as time is not a modality of going and coming, this means time doesn't fly, doesn't flow like a stream. That time on the mountain is an immediate present right now on the time being. And yet, as long as time takes upon itself a modality of going and coming. So here again, he said two sides of one reality. One is time is flowing this way, and another is time is moment by moment. It includes entire past and future, but this moment is only reality.

[92:03]

Past has already gone, future has not yet come, so it's not there. But another way of seeing this reality is time is flowing from the past through present to the future. So he always sees both sides. The being in me in the immediate now, or the time being, is being time. So he used time being and being time. So does not the time climbing the mountain or crossing the river swallow up the time of the splendid vermilion place, the time of climbing up mountains? swallow up means become one with this time and does not that time spit out that time spit out this time so again he said these two times are one time and also he said these two times are two spit means to be

[93:27]

one thing becomes two. So again he is saying these are not one and not two. And the creature with three heads and eight arms is yesterday's time, and the 16-foot Buddha is today's time. Nonetheless, the nature of the truth of this yesterday and today lies in the time, when you go directly into the mountains, when we go directly into the mountains and look at the myriad peaks around you, hence there is no passing away. Do you understand? He said we should directly go into the mountains, and he doesn't explain what these mountains mean, but I think these mountains means, you know, the mountain, in the poem of Suu Kyi about Mount Roo, you know, the person is coming and going within the mountain, and yet the mountain seems very different depending upon the person is standing, that mountain.

[94:50]

So when we are at one time, then entire past and entire future is here. All the time is at this moment. And we are really within this, this is a mountain. Within this mountain, all things are like a scenery of this moment. Entire past and entire future. and all beings are part of this mountain. Hence, there is no passing away. Hence, there is no passing away, no movement. And finally he says, So even that, the three-headed, eight-armed creature makes a passage as my being-time.

[95:55]

So Bodhisattva become Buddha, or young training monk become the abbot. So even the creature makes a passage as my being-time, although it might seem as if It was somewhere else far away. It is a time right now. And the 16-foot Buddha body, Buddha present moment, also makes a passage as my being time. Although it might seem as if it was somewhere else over there, it is a time right now. I think the reason Dogen Zenji writes about his experience 18 years ago in China and writing, so we have to see his situation.

[97:04]

Now he's sitting in a small room in a mountain in Japan and writing his experience 18 years ago in China. That is not something different place and different time, but he is that experience. And Dogen, who is writing this, is at the same time. So nothing is beyond or outside this moment. And right now, right here, and Dogen's Five Scandals. So these are two and one, and yet one. This is a cause and result, or past and present. Still, these are all really connected, or we can say really one thing.

[98:08]

So all past experience is still part of myself at this moment. right now, right here. I think that is what Dogen, that is the reality Dogen want to show us, ask us to awake to. And that is what Buddha taught as a reality of all beings, as an interconnection of all beings. Well, I'm sorry I talked too long. Thank you.

[98:44]

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