There are three kinds of kashaya, so-called the five-strip robe, the seven-strip robe, and the large robe of . So there are three kinds, five-strip robe, And seven strips or seven-jaw road or okesa. And the side is the same, but no strips. From nine-jaw to 25-jaws. So there are three kinds. And this text explains the usage of those three kinds of roads. Maybe, yeah, let me read first.

[01:06]

The monks of the excellent practice received only these three types of robes, or kashaya, and never keep other robes. These use only those three robes. They use only those three robes, sufficient to protect their body. After, there are a few more kinds of clothing Buddhist monks used, such as clothing for bathing. And also, in order to hide this side of shoulder, for Fungi monks, they're starting clothing. And so there are a few more, but as a robe or a kesa, only three kinds. And first introduce the five-jaw or five-strip robe or gesa is for walking or coming and going anywhere for errands, large or small.

[02:32]

The monks wear the five-strip robe. So five-strip robe is for doing something, working and going somewhere to do some errands. And next is seven-stripped rope for entering the assembly for various wholesome practices. So when monks get together to do some practice or ceremony or listen to Buddha's teachings, they put on seven-jaw okesa. And for teaching and guiding human and heavenly beings, to enable them to allow respect and trust, the monks wear the large robe.

[03:38]

such as the robe with nine or more strips. So when monks or teachers give Dharma discourses or monks are invited to the king's palace, very formal occasions, they put the larger okasa. When? And it's also said, also when they stay in a private room, it seems in an Indian Sangha, you know, monks have their own handkerchief or hat to stay and meditate. They didn't have... sangha hall, like a sangha hall or a monk's hall.

[04:44]

Zendo, like we have here, originated from China, Chinese Zen tradition. So in India, monks had their own small hermitage. So when they stay in their personal room, they wear five-street robes. And when they join the assembly, the monks wear the seven-strip robe. So when they get together in a public place, they put on seven-jaw okesa. And when they enter the imperial palace or town, the monks should wear the large robe. So those three kinds of robes have different usage, different purpose on different occasions. Also, there are another way to use those three kinds of robes.

[05:59]

That is what this text said next. Also, when it is mild, nice and warm, the monks wear the five-strip robe. So when it's not too cold, it's mild and warm, the monks wear only the five-strip robe. And when it is cold, they put on the seven-strip robe over the five-strip robe. And when it is severely cold, they put on the large robe over the others. So when it was really cold, they put all those things, depending upon the temperature, to protect their body. This came from Buddha's teaching.

[07:00]

I introduced a part of the Vinaya. When Buddha made this rule, two monks could have only three kinds of logs. But let me finish reading this quote. Once in ancient times, on a mid-winter night, It was cold, and bangles were cracking. In the early evening, the tatagata wore the five-strip robe on the five-jaw okesa, and later in the night, when it became colder, he put on the seven-strip robe on it. At the end of night, From it became increasingly colder, he added the large robe.

[08:07]

So this is what Buddha did when it was very cold. So not only different occasions, but depending upon the temperature, Buddhist monk put on the one layer of the kesa, or two, or three. And the Buddha thought, in future ages, when the cold is beyond enduring, good monks should be able to wear these three robes to protect their bodies. This is a quote. I'd like to introduce how this robe was kind of created. This story appeared from Vinayaka.

[09:10]

you know, the Buddhist Sangha in India was kind of a, how can I say, divided into many so-called sects. After 100 years after Buddha's death, there was a separation, first separation between Mahasannika and Theravada. And these two sects further divided into many, until twenty. And each sect has its own runaya. And after the separation, they develop their own rules or regulations depending upon their condition within the sangha. So each sect had slightly different, basically the same, but slightly different set of rules.

[10:19]

Usually 254 monks and 354 human monks. And several of those deniers from different sects were translated into Chinese, maybe five or six. And when we study Vinaya in Japan, we use those Chinese translations of Vinaya. But in JL, in Japanese Buddhism, Vinaya is not so popular because of the history of Japanese Buddhism. The history of Vinaya is kind of interesting, especially within Mahayana tradition.

[11:25]

You know, according to some scholars, Mahayana Buddhism originated from lay Buddhist movement. So originally Mahayana Buddhism didn't have Vinaya because they didn't have monks. didn't need Vinaya. But somehow later, when Mahayana Buddhism became larger and larger, Mahayana Buddhism also had monks. And somehow, although Mahayana Buddhist went side traditional Buddhism, still they used the Vinaya. because that was established by Shakyamuni Buddha himself. So as a kind of a Mahayana teaching, they need a little, how can I say, work.

[12:27]

why, even though they are Mahayana, they receive Vinaya precepts, even though those belong to the so-called Mahayana side, Hinayana. And one kind of a reason or excuse to use Vinaya for Mahayana monks, a threefold pure precept. That is part of our 16 precepts we receive. So that came from Mahayana tradition. I think that was established in Yogacara school. As a Mahayana or Bodhisattva, consider there are three, you know, four pure precepts. First, in my translation, Dogen Zen Dimension, these three, of course, we receive those three precepts.

[13:41]

Sanju Jokai in the main, is the name of this set of prune precepts. And the first one in Japanese is Sho-Ritsu-Gi-Kai. Sho-Ritsu-Gi-Kai. And the second is Sho-Zen. And third is . . In show means I translate this show as embracing.

[15:03]

This is Tensho in Shishobo. You know Shishobo? Shishobo is in the translation within Moon in a Girl. The Shishobo is translated as a form, method of guidance of Bodhisattva. That is Shisho and Ho. I made a translation of shishobo with Alan Sanaki, and we translate this shishobo as four embracing actions instead of four methods of guidance because of my interpretation of this practice. Anyway, this shishobo means embracing, including. And means denier.

[16:13]

Denier. And is forms. in . He is form. So means revelation. And gi is, you know, the form to do things, how we behave, how to do, like a procedure of doing ceremony. And each and every form, that is little gi. And so little gi kai means the precept of embracing denier and poems. This is a kind of an excuse for Mahayana Buddhists to embrace or include and accept denier.

[17:16]

And sometimes, in English, this is called the precept of not doing even. But actually this precept means embracing vilayas. So I translate, in my translation of Kyōjū Kaimon, I translate this as a precept of embracing moral code. Moral code. Moral code. And the second one is the precept of embracing Zen, though Zen is good, or wholesome, wholesome is Dharma. Here Dharma means action or activity. So sometimes this is translation as precept of doing everything good, doing good.

[18:27]

And third is a precept of embracing Shizuo as living beings. Those are three precepts. And as a Mahayana Buddhist or bodhisattva, we should maintain these three precepts. Embracing all moral code and embracing all good actions and embracing all living beings. Those are three of the pure precepts. And the meaning of these three is just following the moral code or Vinaya precept is not enough. Sometimes we can use keeping the Vinaya or regulations or rules as an excuse not to help others.

[19:38]

We could use the code. I'm Buddhist. I have to keep these precepts, so I cannot help you right now. But so what next one means, we should do good things, even if it's not written within denier. If it's a good thing, we have actively do good things. Do you have something to say? No. Dhammapada is different. The verses of the precept of the seven Buddha from Dhammapada is not doing anything evil. Practice everything good and purify your mind. That is Buddha's teaching. So the father is different.

[20:39]

So the basic idea is the same, but the third concept is different. Was that version used in the earlier Vinaya? You know, that is a part of sutra. It's not a part of Vinaya. So I'm not sure, but as far as I know, it's not quoted in Vinaya. OK. Adding these three pure precepts, you said in China? Pardon? Did that happen in China? No. Originally, the idea of threefold pure precepts appeared in the text of Yogacara school. I think the title of the text is Yoga Shichiron. I think.

[21:46]

And Chinese people accept this idea for the pure precept. So anyway, this means just keeping the Vinaya regulation is not enough. So we should actively do good things. And the third principle means, you know, keeping moral code and doing good things, sometimes doing good things or helping others may be contradicted with regulations. But as a body structure, sometimes we have to do good things, even if it's against the moral code. Sometimes you have to use it. And avoiding immoral things and doing good things should be for the sake of all beings, not simply for the sake of this person.

[22:48]

That is the meaning of the third precept. So this is the way, you know, as a bodhisattva we need to avoid everything and practice good things. And our practice should be dedicated to all living beings, for the sake of all living beings. That is the basic idea of the threefold pure precept. And in India, the Vinaya, in India Mahayana, Vinaya is included within this first precept, the threefold precept. I don't have much time to talk about the history of Vinaya. And in China, they created, not in India, but in China, they created so-called Mahayana precepts. And this is not called Dittu or Vinaya, but it's called Kai.

[23:54]

Kai is translation of Shira. So Shira and Vinaya is a little different. And in Mahayana, our precept is called Shira, not Kai. And Shira is one of the six parameters as a voice of the practice. Shira. Anyway, when Buddhism was introduced to China, they accepted, you know, basically Mahayana Buddhism. And some people studied Vinaya extensively. And there are some excellent scholars of Vinayas. And their tradition, their group, was called Ritsu.

[24:58]

Ritsu school, saying Ritsu. In Poland, instead of . And the most important teacher in this school, or Vinaya School, was . In China, yes. This is about, he is, he lived about in seventh century, around the same time with Genjo. What is Genjo in Chinese? Han Chuan or something. The person who went to India and stayed there for 17 years and came back and made many translations.

[26:09]

Actually, Nan Zang Dou Sen helped Han Chuan translation work. So he studied Yogacara teaching and also Vinaya. And his Nan Zang Dou Sen school was considered to be Rishu. But because there are a few more schools, his school was called, taking the place, this Nanzan was the name of where he lived, Southern Nanten. His school was called Nanzan Rishu. And his teaching was based on Agnaya, named Shibun Ritsu.

[27:28]

Shibun means four portions or four sections. I don't know why they called it Shibun, four sections. There are other binaries, such as gobundi, that means five sections. But somehow, Nanzan Dosen basically established this binary, shibunditsu. And so his school was also called shibundishiku. And this is the person in Kesakudoku Togenzen Kuritsai, the Chinese Vinaya school scholar. He actually pointed this person, Nanzan Dosen. And his tradition, Nanzan Dosen tradition, transmitted to Japan in the 8th century.

[28:30]

by the very well-known Chinese priest whose name was Ganji. He had a name, Ganjin. This is a person who was a very well-known, respectable teacher who studied Doton Rishu, Vinaya school, and also Kendai teaching. And until at that time, when I start to talk about this story, very long story, until that time Buddhism was pretty well established, but in Japan they didn't have teacher who gave Vinaya or ordination actually. And in order to formal ordination ceremony, this is in Vinaya, they need 10 teachers.

[29:39]

And in Japan, they didn't have such, you know, good teachers. Japanese Buddhist community wanted to invite a Vinaya teacher from China. And a few Japanese monks went to China and tried to find a Vinaya teacher who was willing to come to Japan and transmit the Vinaya. And they found this person, Ganji. And Ganjin was already a very well-known teacher, but somehow very much respected. So his students and Chinese people didn't want him to go to a barbarian country.

[30:46]

But somehow Ganjin accepted the request and made decision to go to Japan. Since they need at least 10 teachers, he went to Japan with 10 of his disciples. And they tried to sail the ocean to come to Japan, but I think five times they failed because of the storm or some kind of, you know, obstacle, hardship. So it took them almost 20 years to come to Japan. Each time they tried, they failed. And finally, Ganjin became blind. So he was very, I think, very old. But somehow they came to Japan.

[31:52]

And that was the time the Buddha in Todaiji Temple in Nara was built. That was the age of Emperor Shon. Emperor Shon appeared in this And Emperor Shon issued Bodhisattva precept from Ganji. And in Japan, Vinaya school was established by this person, Ganji. Which school? Vinaya school or this school. This school. Their major study and practice is, you know, keeping, studying and keeping Vinaya. Yes. The main temple of Ritsu founded by Ganjin is still in Nara.

[32:54]

And the name of the temple is Toshodaiji. It's a really beautiful temple. If you have chance to go to, I recommend you to visit the temple, Tōshō Daiji. Tōshō Daiji means the temple founded by a sage came from China, or Tong. And they have a really beautiful statue of Ganji. He was blind. The statue was very vivid, lively. And I think several years ago, the statue of Ganjin went back to China to do some kind of commemorative event. That's just about Asia, I think. Yeah. Eighth century.

[33:56]

Eighth century. But in Japanese Buddhism, the Vinaya school did not become so popular because in the ninth century, you know, the founder of Tendai school, whose name was Saicho or Dengyo Daishi, had some kind of a conflict with the tradition of Vinaya school. Or before that, in order to become a Buddhist monk officially, all monks had to go to one of the three places where they had a platform of receding Vinaya. And one of them is at Toshodaiji, near Ganjin, founded, and another one in the east, in Kanto, and second one, and third one was in Kyushu.

[35:01]

So only three platforms for receiving Vinaya in Japan. So then this person, Taicho, established his own school, his student, in order to receive ordination, they had to go to Nara and practice studying Vinaya in order to become official Buddhist monks. And the problem was some of his students didn't come back. So he wanted to have his own platform for ordination, ordination platform. and he asked to the emperor, but he didn't get permission to have his own ordination platform until seven days after his death. So he kept asking. And after his death, it was permitted.

[36:03]

And Saicho's point was because Japan is a purely exclusively Mahayana country, You know, we should only receive Mahayana precepts. We should not receive Vinaya or Hinayana precepts. So in Saicho's tradition, so-called Tendai school, they only give or receive Mahayana or Bodhisattva precepts. That is from a precept sutra so-called Donno-kyo. or Rākhima Net Sutra, in which 10 major precepts and the 48 minor precepts are described. And this Donmokyo is a basic text of Mahayana precepts. And in China,

[37:08]

Chinese Buddhists receive both Vinaya precept and Bodhisattva precept. That means they accept that idea of threefold pure precept. So as a part of the first precept, Sōri Shinkai, the precept embracing all moral cause, they, as a content of moral cause, they received Jnana. That is a kind of a theoretical or philosophical reason why they could receive both Jnana precept and Mahayana or both Sattva precept. So in Chinese tradition, unless you receive denier precepts, you cannot be an official Buddhist monk. So only in Japan, from the traditions from Saicho, we receive only Bodhisattva precepts.

[38:18]

And this is very unusual in any tradition of Buddhism, only in Japanese Buddhism. So this is really a kind of exceptional tradition. I think that was one of the reasons when Dogen Zenji went to China, he had some difficulty to join Chinese monastery because he was or became along as a Tendai tradition, he only received a Bodhisattva precept. So he never received Vinaya precept. And in China, unless you received Vinaya precept, you are not really considered as a Buddhist monk. So that was the source of the cultic, I think, Dogen Zhenyang. So was it only the Tendai school that had Bodhisattva precepts only, or all schools of Japanese? originally Tendai school and many other schools like, you know, Togen Zenji was first ordained at Tendai school.

[39:37]

Not only Togen, the leaders of the new Buddhism in that era, you know, we call Kamakura age, such as the founders of Pure Land Buddhism, such as Honen and Shindan, and Michiren, the founder of the Michiren school, and Gensai, the first Japanese priest who went to China and transmitted Rinzai Zen, all from a Kenzai tradition. So all their schools received only Mahayana or Bodhisattva precepts. So, and both schools are kind of a major part of Japanese Buddhism after 13th century. The schools in Nara, such as Nishikyu or several other schools are very small.

[40:44]

So a major part of Japanese religion, they only receive the Bodhisattva Precept or Mahayan Precept. So today, you know, people in Theravada or Tibetan or Chinese or Korean monk people, do not consider Japanese priest as a Buddhist monk. And that is kind of correct, because we don't receive Vinaya. I'm not sure about Eisai. As I put emphasis on studying and keeping Vinaya and Ritsu, but I don't know what kind of Ritsu he mentioned, but at least Dogen Renji never received Vinaya.

[41:57]

So it's kind of a mystery to me. You know, he didn't receive Vinaya, so he was not considered to be actually, officially a monk. But still, his teacher gave him Dharma transmission. And, you know, his Dharma brother, you know, recognized that Dogen was Nyojo's Dharma heir. I think it's a very unusual thing. It might be some influence from Japanese culture. Somehow we don't like regulations. I mean, I don't think that means Japanese people are ignorant.

[43:04]

I think even today, Japan is a very sick country. So Japanese people are so terrible. But I think in Japanese culture, there are other kind of a foundation of ethics. So they don't expect, or we didn't, or Japanese people didn't expect Buddhism as a foundation of morality or ethics. You know, until early 20th century, the basic ethics or ethical principles a code within Japanese culture, Japanese society, called Confucianism. So actually, they didn't use Buddhism as a foundation of morality. And another thought of Japanese ethics or morality was older than, you know,

[44:10]

Moral ethical teaching from China, either Buddhism or Confucianism. In Japan, certain families live within certain place for many generations. So within the community, the hierarchies and the function of each family are already fixed. So everyone knows everyone. And they had a kind of custom to do everything. And if anyone did something against that tradition, couldn't live within that community. So it's really important to follow the tradition within the community we called mura, or village. That is another source or foundation of Japanese ethics.

[45:16]

So they didn't use Buddhist precept as the foundation of social ethics in Japan. So that was, I think, another reason. In Japanese Buddhism, the precept was not so much emphasized. And in my case, I was not so much interested in Vinaya until the middle of 1980. And I received, you know, precepts, and what sort of precepts. But around that time, I didn't even remember what other precepts. And I had no ethical problem. Did the absence of the influence of Vinaya have an impact on how Zadden developed philosophically in Wuhan?

[46:20]

Could you say that again? Was it because Vinaya was not important in . Did that have an impact on how Zadden developed philosophically? Like, the absence of that was great. Not really. Some, you know, the prince or the master entered on Venera. But not really. Too much influence from Venera religion. I said I was not so much interested in Gunara or Precept until the 1980s. I mean, I lived in Massachusetts for five years from 75 to 81, and I went back to Japan.

[47:37]

And around the middle of 80, there are many kinds of problems in American visit centers. And you know, many people left visit centers. And some of them came to Japan. and visit me. One of them said, you know, those kind of ethical problems occurred because Japanese teachers only taught going beyond good and bad. They didn't teach, you know, the ethical, you know, teaching of morality or ethics. I was kind of a shock. I mean, in Japan, that was not a problem. And not so many Buddhist monks call it a problem. Even though we don't so much care about the venials or precepts, somehow within Japan, we do kind of well.

[48:48]

But somehow it didn't work, you know, in this country. So I kind of started to think, you know, what should be the ethical foundation of Buddhist practice in this country. That was why I started to study Vinaya and Bodhisattva or Mahayana precepts. And I found a copy of Sibundi and I started reading and studying. It's really interesting text. I'm sorry, the English translation of Pinaya from China, Chinese, are not available yet. But there is an English translation of Pali Pinaya. And basically Pali and Chinese Pinaya are the same.

[49:52]

As I said, there are some differences. But if you are interested in Vinaya, I recommend you to read the English translation of Pali Vinaya. Basically, you know, Vinaya, I mean Shakyamuni Buddha, made regulations or rules when his disciples made mistakes. Until someone made mistakes, mistake, Buddha didn't set certain ethical code. But when someone did something not good, Buddha said, don't do it again. The collection of those Buddha's admirations became Vinaya. And in each

[50:52]

With each verse, there is a story. Who did such mistakes? And what were the mistakes like? And those stories are very interesting. So Vinaya is a kind of a collection of Buddhist mistakes. And I really admire people who made Vinaya because they didn't hide it. They, you know, recorded those mistakes for the sake of future generations. So I really admire and I really like the vulnerability. It's very interesting. Please. Actually, I don't have... the name of the translator. Does someone know the English translation of Caledonia?

[51:57]

It has six stories, and all six are red-covered. Quite old translations. I didn't do the copy. I made photocopies. because of the problem, not problem, incident I had next, last year. I mean, last year we studied the show of Buddha Nature. I wrote one book of books as a reference. And after I finished this Genzoe at City Center, I went to Dark Way, and I had a one-day workshop. And Alan Flappy packed my box of books, and he put it on the front of Sunwell Hall. because he packed it after I went to bed.

[53:04]

And when we left, the books were disappeared. It wasn't there. Someone took it. And I was sorry for the person who took it. It's only Buddhist books. And in order to not make the books too heavy, I put a round ring. So nothing was valuable. And also, I'm very sorry for our people at the Dark Wave Zen Center. They made so much effort to recreate all those books. I really appreciate your effort. Andrea was one of the persons. So this year, I try not to bring so many . So I made a photocopy to clear I knew. So I don't have the copies here, but I can tell you later. Oh, I think you can find the professor in the library here. We have the books in our library downstairs.

[54:07]

You don't find them? OK. We also have a copy in the book store. It's included. It was printed by the College of Science and Technology. And now it's included by a Buddhist publication or something. Is it entire transit? It's not the entire thing, but it has to be. It has to be the fast purification. Aha. Okay. Well, I ain't talking about this. Well, I start to talk about it when I find the jokers. The reason why I started talking to Sandy Jokai to introduce the part of the story, how Buddha created the Oketa, and why he made a rule, you must only have three

[55:19]

I have a copy of both Pali and Chinese. And the story is basically the same, but a little different. And the difference is kind of interesting to me. So let me do the English translation of Pali Dinaya. how Buddha and Ananda created the design of this robe. This is a thought of Mahavagga. The story just falls. Then the Lord, Lord means Buddha, They called Buddha Lord. I don't know why. Anyway, then the Lord had him stayed in Rajagaha. Rajagaha is the pronunciation for Rajagriha in Sanskrit.

[56:31]

Rajagaha. For as long as he found suit of me, sought out on tour for Dakinagiri, the place of the May. The Lord saw the field of Magadha. So this is in the country of Magadha. So Buddha saw the field of Magadha. This field is light field, or light valley, laid out in strips. read out in lines, read out in embankments, read out in squares. There are many dedications. And seeing this, he addressed the Venerable Ananda.

[57:35]

So Buddha was walking together with Ananda within the rice field and called to Ananda. Now, do you, Ananda, see the field of Nagada laid out in strips? This translation, there's a kind of abbreviation, and out in squares, repetition. And Ananda said, yes, Lord, yes, I see the scenery. Then, are you able, Ananda, to provide robes like this for the monk? Before this, there was a kind of incident that King of Magadha, who's name was Dumbitsara, one day not walking, but he was on the horse or chariot, saw a British monk.

[58:47]

And he get off, get off and try to make a prostration to that British monk. because he was a Buddhist, Buddha's children. But he found this person was not a Buddhist, Buddha's disciple. So he was kind of ashamed. So the king asked Buddha because, you know, Buddhist monk was wearing the same kind of mantras as other religious tradition. So the king required Buddha to make something particular for Buddhist. in order to make kind of a judgment, whether this person is the rich man or not the rich man.

[59:48]

That was a requirement from the king. And this is right after, I think shortly after that request So I think Buddha was thinking what kind of road he should create for his camera. And once he was walking in the light valley, maybe he had kind of inspiration, must be a good design for Buddhist road. So Buddha asked Ananda to make a road. like the pattern of life study. Then Ananda said, I am able, I can do it. Then the Lord, having stayed at Dakinagiri for as long as he found suitable, went back to Rajagaha.

[60:54]

So he stayed that place and returned to Dharagudha later. Then the Venerable Ananda, having provided roles for several months, So before Buddha came back, Ananda had already created the design and provided to monks and approached the Lord. Having approached, he spoke thus to the Lord, Lord, let the Lord see the robes provided by me. So he asked Buddha, please check the robe I used. Then the world, on that occasion, having given reason to talk, addressed the monks, saying, Monks, Krupa is Ananda. So Sakyamuni Buddha taught Ananda's design.

[61:58]

Monks, Krupa is Ananda. Monks of great intelligence is Ananda. inasmuch as he can understand in detail the meaning of that which was spoken of by me in brief. So Buddha didn't make detailed explanation of his idea, but somehow Ananda understood Buddha's inspiration and he created exactly what Buddha wanted. and can make a cross thing and can make a short cross thing. I don't know what cross thing is, but somehow, some kind of pattern. A cross thing and can make a short cross thing and can make a circular thing and can make a short circular thing and can make a central piece

[63:05]

and can make side pieces, and can make a neck piece, and can make a knee piece, and can make an elbow piece. So somehow, Buddha described the rope. And the photo is cut up, must be roughly downed together. suitable for recruits and not collected by opponents, by opponent needs. No other people wanted to get such a role that is cut off into smaller pieces and sold together. I allow you one, an outer cloak that is cut up, an outer robe that is cut up, an inner robe, inner robe that is cut up.

[64:08]

Those are three roles. So outer cloak is so-called daiei, or larger than nine-jou okesawa. This is how the design of the orchestra was made. And later, right after this, they had a problem. And there are always troublemakers in Buddhist . Yeah, in the Tali Vinaya, right next section, the story about the problems.

[65:13]

Then the Lord, having stayed at Razagaha for as long as he found fruit of him, set out on tour for the Thali. As the road was going along the high road between Radagaha and Vesari, he saw several monks. So when Buddha was walking, several monks were also walking, coming along. to move that you that SM or th er to model up in your mother, mother up in Rome. Having put a mattress of roles on their head and a mattress of robe on their backs and a mattress of robe on their hips.

[66:16]

So they are carrying so many robes. And seeing them, so Buddha saw those monks carrying so many robes, seeing them, it occurred to the Lord, These foolish men, Buddha called his disciples foolish men. Very interesting to me. These foolish men have planned too quickly to abandon the road. For those, I want to set a limit. what to establish bound as two worlds for the man. So Buddha thought, you know, we should do it in under of the law for man. Then, shortly after he had the experience mentioned in the quote, he effectively entirely explained

[67:23]

I don't know what between the eight means. But this was in the winter. Now, at that time, on the cold winter nights between the eight, let's see, in a time of snowfall, so it was snowing, so it must be very cold. In a time of snowfall, the road cut down in the open air. At night, with only one road. The Lord was not cold.

[68:28]

As the first watch of the night was ending, the Lord became cold. I understand this. The Lord put on a second robe. The Lord was not cold. As the middle watch of the night was ending, the world became cold. At the middle watch of the night was ending, the world became cold. The Lord put on a hard robe. the Lord was not called. And as the last watch of the night was ended, as the sun was rising in the flash of dawn, the world became cold.

[69:36]

So the Lord put on a fourth robe. The Lord was not called. I don't really understand the fourth robe. So it seems it could have four robes. But when he made the rules, he said, then it occurs to the Lord, even those who in this dhamma and discipline are sons of respectable families are susceptible to cold. afraid of cold, even these are able to keep themselves going with three laws. So that was the reason he made the regulation to allow only three laws for months. But I don't really understand the fourth law.

[70:38]

And in the Chinese, vinaya, it's only three, as it's mentioned in Kesakudoku. So I don't really understand why Buddha had four laws. If you study Pali vinaya and find some answer, please let me know. Pardon me? And another interesting difference between Pali and a Chinese version was when Buddha praised Ananda after Ananda made that design of an orchestra. Buddha say, after Proving King, Buddha said, all the paratards in the past and his disciples, also we are to put on the robe as this.

[72:03]

And all the Tathagatas and his disciples in the future also wear the robe like this. you know, this part is not in Pali version. So, you know, when Dogen said, you know, that kasaya, or okesa, was transmitted from past Buddha, Kasapabuddha, to Sakyamuni, I think the source of Dogen's understanding came from this denier. because Sakyamuni fell in Vinaya, and all Buddhists believed or trusted the written within Vinaya was what really happened until literally. These days we are too skeptical to everything, but somehow all the Buddhists, this was really happening.

[73:15]

So that's why Dogen mentioned that an orchestra was transmitted from Kshetra Buddha, the sixth of the 71st Buddha, to Shakyamuni. even though Okesa was, you know, as it is said here, created by Sakyamuni and Ananda. So here we need to kind of change the model of our thinking. And I think this is a kind of important point. I mean, the idea of past seven buddhas, and also idea of, you know, Dharma-kaya, Dharma-kaya and Sandoga-kayas were created later than Shakyamuni Buddha. So Shakyamuni Buddha was the original Buddha, or God, in the history.

[74:17]

And later, after Shakyamuni Buddha, you know, Buddha created those images of past Buddhas as a predecessor of Shakyamuni and Dharmakaya as a kind of, how can I say, the idea of Buddha, Buddha image. Buddha not a collection of five skandhas or human human form. But because Buddha are directly to the reality of all beings, that is formless. So actually the essence or true form of Buddha is formless, should be without form.

[75:18]

And that is the idea of, I think, Dharmakaya. So Dharmakaya Origin of the idea of Dharmakaya, of course, was Shakyamuni Buddha. And Nirmanakaya, Sambhogakaya, is a Buddha in the past and present in the other Buddha land. Also, a kind of creation from the image of Shakyamuni after Shakyamuni's death. Here they could find Buddha. And the idea of Dharmakaya means the way things are, the reality itself is nothing other than Buddha. That is the idea of Buddha's body as Dharmakaya. And there must be many Buddhas who practice like Shakyamuni and attain Buddhahood in different worlds.

[76:26]

So Shakyamuni was not only one Buddha. but there are a number of Buddhas, a number of Buddhadharani. That was the idea of, you know, three bodies of Buddha. And after, you know, the idea of three Buddhas, Dharmakaya, Sambhogakaya, and Nirmanakaya, the second one was considered as a Nirmanakaya, that is a kind of a... manifestation of Dharmakaya. And in some tradition of Buddhism, Dharmakaya Buddha, such as Vairochana, is, in a sense, greater than Shakyamuni. And Nirvanakaya is considered to be a kind of a vocative version of Dharmakaya. So in starting some schools, instead of Shakyamuni, their main Buddha was Virojana or Amitabha or Ashurya or other Buddhas or Bodhisattvas.

[77:36]

But at least Dogen Benji, Shakyamuni was the father of Virojana. So in our tradition, the main Buddha is Shakyamuni, the historical person. Well, I think time is good. Thank you very much. Now I'm not sure that I can finish this.

[78:11]

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