Good afternoon, everyone. Finally, we are going to start to read the statistics of Yoibutsu Yobutsu. Let me read the first paragraph. Buddha Dharma cannot be known by human beings. Therefore, since ancient times, no ordinary human beings have realized Buddha Dharma. No practitioners of the two vehicles have penetrated Buddha Dharma. Because Buddha Dharma can be realized only by Buddhas, it is said only a Buddha together with a Buddha is able to completely penetrate.

[01:05]

So this is an introduction and first of all he said Buddha Varma can be realized only a Buddha together with a Buddha, no human beings. In the first sentence For the human beings, he said, just hito means human beings. So Buddha Dharma cannot be known by human beings. And then, therefore, since ancient times, no ordinary human beings, this no ordinary human beings is a different word, bonpu. And no practitioners of the two vehicles, two vehicles refer to Shravaka,

[02:14]

and Pratyekabuddha. From Mahayana point of view, these two vehicles are called Hinayana. And this word, hito, is commonly human beings. But this bonpu is a Buddhist term. and Bompu, Shravaka, Pratheka Buddha and Bodhisattva and Buddha. For Bonp, there are six realms. Bonp is the beings who are transmigrating within six realms, from hell to heaven.

[03:21]

That is what Bonp means. So Bonp is a being who are living in six realms of samsara, from heaven to him. So there are six realms and there are one, two, three, four, all together ten realms. Ten realms. Bomphu is a people who is transmigrating within samsara. As I said, the definition of bomphu is people who are living by, living, are pulled by karma. That is gosho. are living, being pulled by karma, karma means our karmic conditions, our like and dislike, our life and hatred, and making a good or a bad karma.

[04:42]

And as commonly said, if we do good things and create good karma, then we can be born in heaven. If we create a wholesome karma, we need to go to hell or the realm of hungry ghosts or animals or a fighting spirit or asura. And the difference between Shravaka and Pratyekabuddha, Shravaka is Buddha's disciples, so Buddhist monks. And practical Buddha are the people who practice by himself and attain awakening by himself. never teach and pass away or enter nirvana. So the Pratyekabuddha means a hermit.

[05:44]

You know, if Sumedha in that story didn't meet the Pankara Buddha, maybe he was Pratyekabuddha. So these two are kind of similar category. That means people who don't want to live within six realms as a bumpu. So they want to be liberated or escaped from samsara. Yes. Thank you. I do not manage at the moment. Maybe you can just try to readjust your mic. Hello? Okay. Does it work? When you turn it, it's funny, when your display is perfect and you turn it... Okay.

[06:52]

Okay, I'll try to keep this... So these two categories of people want to work cannot be... What is the word? My mind doesn't work well. satisfied within this kind of life, being pulled by karma and transmigrating within six realms. So they allowed aspiration to liberate or escape from samsara. And Shravaka became Buddha's disciples and practiced in order to reduce the delusions and desires. And when Shravaka attained arahat-hood, then next lifetime, after this arahat can enter nirvana.

[07:57]

And the practical Buddhas go the same stages without teacher. So Śukratyaka Buddha don't have teacher and don't have disciples. So sometimes this is translated as alone awakening or something like that. And bodhisattva is next one. As I said, bodhisattva is not living by, ruled by karma, but gansho. Gansho. Gan is vow. Bodhisattva lives being led by vow. And this vow is, as Sumedha made a vow, I vow to become Buddha.

[09:01]

As, you know, Dipankara Buddha was helping all beings, he vowed to become Buddha and help all beings. Those are called, in Japanese, called jukkai, or ten realms. So six realms plus four. And we called, mainly in Tendai teachings, we call this six bonpu, six ordinary human beings, and four sages, or shisho, sacred people, But what Dogen is saying here in this sentence is, of course, Buddha Dharma cannot be realized by people transmigrating within samsara, being lived, living by karma.

[10:18]

And also those people in Shravaka and Pratyekabuddha realm cannot realize Buddhadharma. And in that sentence it says only Buddha can realize Buddhadharma. we have to be careful not to trust his writing. Simply, one of the most important teachings in Tendai school is these ten realms are penetrating each other. The word is jukkai gogu. Go means each other.

[11:25]

And gu is endowed or include. That means even in the hell, there are other realms included. And even in the realm of Buddha, hell, other nine realms include hell, is included. That means even with the realms of Buddha, all other nine are there. That means even Buddha has hell. And even in the hell, there is Buddha. So it makes 100 realness. That is an important part of Tendai teaching. So they are not so different. Even those... like us transmigrating within samsara and yet we allowed bodhicitta so we and we received bodhisattva precept and we take bodhisattva vows so we are bodhisattvas but we are still transmigrating

[12:48]

So we are living both realms of ordinary living beings, or bonpu, and yet because we allow the bodhicitta and take the vow, we are bodhisattva. Still, we include all the six realms within us. So we are still transmigrating, and the important point is bodhisattva, bodhisattva practice, or bodhisattva vow, as I said before, is the vow not to escape from six realms. So we are staying in six realms as a bodhisattva vow. And yet, as a bodhisattva, We try not to be pulled by karma, but we lived being led by vow within six realms.

[13:51]

That is the difference between we are still ordinary human beings and yet we are bodhisattvas if we take this vows. So we try not to escape from the samsara. That is the difference between bodhisattva and shravaka and pratyekabuddha. Please? So those, the other two, the arhat, I can't see the words, but the one that's an arhat before bodhisattva, you're saying that they do not, that they're wanting to escape That is from Mahayana point of view. That's why they are called Hinayana. They practice only for their own liberation. But those people didn't think so, I guess. Yes? I'm sorry I missed this, but could you tell me again the distinction between hito and bonkuku?

[14:56]

Hito is a common word in Japanese, common word for human beings. But bonpo is a Buddhist technical term. Other people who are transmigrating within six realms. Okay, so the hito just doesn't have that characteristic. No. Any person, any person is hito. Okay. So actually, even though Dogen says that the Dharma can be only realized by Buddhas and no human, no bonpu, and no shravaka or pratika Buddha, but they are not so different. We have all elements within us. But let me introduce another... sayings from the one I talked this morning, the true reality of all beings, Dogen talks about Bodhisattva and Buddha, whether Bodhisattva and Buddha are the same or different.

[16:21]

And I said, sometimes Togen said the same, sometimes he said different. And in Shoho Jisto, he said, Bodhisattvas and Buddhas are the same. And I think in that case, in that means, in the Uibutsu-yobutsu, whose basis is Buddhas and Bodhisattva are the same. And what he said about Bodhisattva and Buddhas is as follows. All Bodhisattvas mentioned here are all Buddhas. So Bodhisattvas are Buddhas. All Buddhas and Bodhisattvas are not different. Neither is elder or younger. Neither is superior or inferior to others. So he said, Bodhisattva and Buddhas are exactly the same.

[17:27]

This bodhisattva and that bodhisattva, among bodhisattvas, this bodhisattva and that bodhisattvas are not two separate persons. They are neither self nor others, because there's no such distinction between self and others in bodhisattva view. Satsang with Mooji Shohojiso, the same one I talked about this morning. So, they are not individual persons. They mean bodhisattvas and Buddhas. They are not individual persons in the past, present or future. They are really one. Rather, becoming Buddha is the dharma style of the practice in the path of bodhisattva.

[18:32]

This becoming Buddha is sabutsu. Sa literally means make, making Buddha. This means Making Buddha is what we do in Bodhisattva Path. That means this making Buddha is our practice. It's not really becoming Buddha. That means, you know, in the Sutra of Buddha's last discourse, In Japanese, this is a final teaching of Buddha. In the end of that sutra, Buddha, right before he died, he said, after his death, if his disciples practiced what he taught,

[19:50]

what Buddha taught, then Buddha's dharma body is always there. This is a very well-known saying from that sutra. That means even after Buddha's death, if we practice following Buddha's teaching, Buddha's dharma body is there, manifested always. That means within our practice, Buddha manifests. That means our practice makes Buddha. And that is, I think, an important point in Dogen. I'm sorry I mentioned too many fascicles of Shobo Genzo. There is a Shobo Genzo entitled Gyo of Suigi. Gyo is practice.

[21:06]

In my translation, dignified conduct. Dignified conduct of Buddha. And this gyo, literal meaning, or common way of reading this expression is practice Buddha's dignified conduct. but that's a very common way of reading this Chinese expression, that he, again, he cut off this expression into half, and he read this as 行仏, and he thinks this 行仏 is a name of a Buddha. It's not a matter of we practice Buddha's dignified conduct.

[22:12]

But Jōbutsu-igi is Jōbutsu-zu practice. So this is the name of Buddha. That means our practice is Buddha. Our practice makes Buddha. That is what Buddha said in the last teaching. Whenever we practice Buddha's teaching, Buddha is there. If so, our practice makes Buddha. Within our practice, Buddha appeared or manifested. So that practice is itself Buddha. So I think using this expression, gyobutsu, he, Dogen, kind of created another kaya, buddha kaya, that is practice kaya. Dharma kaya, sambhya kaya, nirvana kaya, and practice kaya.

[23:19]

That means our practice of buddha. That is what this making Buddha means. Through our dignified conduct, following Buddha's teaching, we make Buddha. Please. Is it reenacting? Pardon? Reenacting? Yes, following Buddha's. Beginning as if? Yeah, yeah. In the case of Dogen, when he described this gyobutsu-i, that we practice within a monastery or community of people, as described in Shinri. Then we... make aspiration take a vow and practice together with other practitioners and following the way buddha has been practicing that is uh dignified conduct so how we sit in the zendo how we eat in the zendo using morioki and how we make prostration all those each and every activity

[24:43]

following buddha's teaching is job itself that practice is itself buddha that means we are not good but our practice our wholehearted practice is buddha that is uh he mentioned in this chapter of Shobo Genzo, Gyobutsuigi. So, making Buddha here, or becoming Buddha here, means our practice. So, what he said is, they are not individual persons in the past, present, or future. Rather, becoming Buddha, or sabutsu, is the Dharma style of the practice in the past of bodhisattva. So within our past of bodhisattva, we practice following Buddha's teachings.

[25:47]

And by practice following teachings, we make Buddha. So bodhisattvas become Buddhas. This become Buddha is not sabotsu but jobs to accomplish, to become. So bodhisattvas become Buddhas at the moment of arousing body-mind. bodhisattvas become Buddha at the moment of arousing body-mind, arousing bodhicitta. So when Sumedha met with Deepankara Buddha and made the vow to become Buddha, that was the moment of first arousing bodhicitta.

[26:48]

At that moment, Sumedha become Buddha. And that is what is said in the Kegon-kyo of our Abbasantaka Sutra. And, you know, the name of the city center, the temple name of the city center is Hoshinji. And in the office it said, Shohoshinji Kaku. That means when we first allow the bodhicitta, our awakening is there. Our awakening is accomplished. So when we first allow the bodhicitta, we first make the Buddha. Or in Shobo Genzo Dogen Zen Shin, our first Zen is our first sitting Buddha. So Buddha is not something we have to accomplish in the future.

[27:54]

But in each moment from the time of arising bodhicitta, each moment, each activities, we make Buddha. And become Buddha's. First he said bodhisattvas become Buddhas at that moment of arriving bodhicitta. And become Buddhas at the stage of wondrous awakening. Wondrous awakening referred to, you know, according to Mahayana Buddhism, from the... moment of arising bodhicitta, there are 52 stages we have to go through. And this wondrous awakening is name of the 52nd.

[28:58]

That means one stage before becoming Buddha. So what Dogen said is when we first allow the bodhicitta, we become Buddha. And in each moment and each stage, we keep becoming Buddha or keeping making Buddha. And even we reach the final stage, we're still making Buddha. That means our practice is not finished. no matter where we are. From this point to right before becoming Buddha, we continue practice. That is what Dogen meant, this, you know, practice Buddha, or Jogutsu. And what he's saying is each activity or practice is itself Buddha.

[30:05]

Yes. Yeah. But literally, Sa means to become, to make Buddha. And Job became Buddha. But actually the same thing. So... He continued, those who say that after becoming Buddha, so after finishing these stages, after becoming Buddha, both sattvas quit to practice and they have nothing to do anymore. When they reach the goal, that is Buddhahood, then Bodhisattva doesn't need to practice anymore because his goal is attained, accomplished.

[31:09]

And Dogen said that is a mistake. Those who say that after becoming Buddha, boys' tattvas quit to practice and they have nothing to do anymore are ordinary human beings who do not know the way of Buddha ancestors. That means we have to practice in order to become Buddha, but after we become Buddha, we don't need to practice anymore. If we think that way, that is really a view of ordinary beings, pompo. So, one more sentence. To me, this is really a fascinating sentence. Those who are called all bodhisattvas, All bodhisattvas are the original ancestors of all Buddhas.

[32:15]

All bodhisattvas are the original ancestors of all Buddhas. Buddhas used to be bodhisattvas. So bodhisattvas are ancestors of Buddhas. And all Buddhas are the original teachers of all bodhisattvas. So both sattva and Buddhas are actually the same thing. As I said this morning, Deepankara Buddha who gave prediction to Sumedha, the Shakyamuni, are Shakyamuni. So that is the world of only Buddha together with Buddha. and actually not only bodhisattvas, but all those beings in ten realms are already there. here in this first part of Yoi Butsu Yomutsu is that as far as we are living with the attitude of bonpo being pulled by our karma and doing something good, something we like, or try to escape from something we don't want, if we live in that attitude,

[33:47]

then we cannot see Buddhadharma. And if we want to escape from that way of life, as Sumedha did when he gave up his family wealth, that negation or escaping from six realms, those people also cannot see Buddhadharma. But we need to kind of integrate both. That means we are not staying in the samsara, and yet we don't escape from samsara. And that is another definition of bodhisattvas. That means bodhisattva has no dwelling place, no abiding. Because of wisdom, bodhisattva doesn't stay in samsara. But because of compassion, bodhisattva never enter nirvana.

[34:51]

That's the difference between bodhisattva and Sarabhaka and Pratikabuddha. So bodhisattvas are different from bonpo and two vehicles, but bodhisattva are actually both. that difference is not so clear. So this, what Hidogen is saying here, is not kind of making a discrimination between, among those people, but depending upon our attitude, we can be, anytime we can be a bonpo. If we practice, you know, very hard practice. If our practice is to attain something we want, then that is not different from bonpo. Or if we practice in order to escape from noisy, busy, you know, material world, then we are same as Shravakas or practical Buddhas.

[36:03]

How can we integrate those two? stay there and yet free from there. Is such a thing possible or not? Yes? We were talking yesterday or before about the pure efforts of trying to achieve anything. So this Joe Utsuri's self-attitude of making and becoming seems to be contradictory to that. Yes. Those statements. so that is why Dogen said in each moment it's not until it's there if we think the goal is somewhere else and sometime in the future then that is really becoming a goal or object of our desire but What he's saying about using these words is moment by moment.

[37:11]

So in that sense, we are already in the goal if we practice. That means in each step, you know, it is said when Buddha was born, right after his birth, he stood up And he walked, and in each step of his walking, lotus flower support his feet. That is the same idea. When we practice wholeheartedly, being led by our vow, In each step, the lotus flower blooms and supports our practice. So it's not what we are doing and what we want. In the case of this structure, it's different. But in our practice, or at least in Dogen's practice, it should be the same.

[38:18]

This is... That's a long story. One of the Rinzai Zen masters, Japanese Rinzai Zen master, Morinaga Soko Roshi, once said, this is about Samadhi, Fated Samadhi. And he said, somebody is like a child, a kid, playing in a sandbox. You know, we, he, you know, ladle, shovel, a sand, put in the bucket, and carry, and making something. That is a kind of a same action with, you know, grown-up workers, shovel sand, as a work. But there is a difference. In the case of kid, the kid is very enjoying. So if someone else ask the kid, do you want to change?

[39:27]

And the kids would say no, because he's enjoying, you know, shoveling the sand. But if grown up, worker doing the same thing, and if someone said, do you want to change? That means, can I work for you? And if the person received the wage, then there's no reason to say no. Because for the workers, what the person is doing is not what the person wants to do. But the person's action is to get some result or reward or salary. So if without doing that thing, without working, if they can receive the wage, then there is no reason to say no. That's the difference of the quality of actions.

[40:30]

And Morinaga Roshi said, the kids playing with sand is samadhi. But workers working in order to get something as a result or reward is not samadhi. It's a work. It's a job. It's a task. So what we are doing and what we want to get is different. Then that is not samadhi. What we are doing is what we want to do is samadhi. That means me and my Action are one. But when we work, what I'm doing and what I expect is different. In that case, that is a goal or something we need to achieve to get that salary. In order to get salary, we have to work. But working is not really what I want to do.

[41:31]

That separation, I think that separation is in another word, alienation. We are alienated from what we are doing. So Samadhi is really one. What I'm doing and what I really want to or what we want to get is the same thing. Does it make sense? So that is my understanding of this first paragraph. Then let's go to the second paragraph. When one completely penetrates and realizes it, it means Buddha Dharma, we ourselves would never have thought previously that realization would be like this.

[42:47]

Even if we had thought of it, this is not a realization that is not different from what we have thought. Realization itself is not like what we had imagined. Because of this, anything we have previously thought is not useful for attaining actual realization. When we realize it, we don't understand how we have realized it. From this we should reflect that whatever we have thought about Buddha Dharma before realizing it is not useful for realization. The fact that Buddha Dharma is not the same as what we had thought in various ways does not mean that our thinking was really mistaken or our thinking lacked

[43:54]

the ability to think correctly. Even though the thinking in the past was realization itself, because at that time we were trying to turn it upside down, we thought and said that our thinking was lacking in ability. When we feel that our previous thoughts are useless, there is something that we should know. That is, we have been afraid of becoming small. If realization appears through the force of thought prior to realization, it must be an unreliable realization. Because realization does not depend upon previous thoughts, and it has come from transcending the thoughts prior to realization, realization is assisted solely by the force of realization.

[45:09]

We would know that delusion does not really exist. Realization does not really exist. So here he's talking about thinking, about realization or satori and satori itself. In the first lecture, I said the style of lighting of this fascicle is very unique because Dogen doesn't use many Chinese characters. You can see in this paragraph, I can only see three Chinese characters. I mean three Chinese characters, but one character, that is you. The one is the bottom of page one. There, this kanji.

[46:13]

And let's see, the second sentence on page two, at the end of one, two, three, line four, the same character appeared. And there is one more. One, two, three, four. Fifth sentence. In the beginning of fifth sentence, you can see also the same kanji. Those three are only Chinese characters in this paragraph. All others are hiragana. This is kind of very unusual in Dogen's writings. Pardon? The title is not by Dogen. It's by me. This means to use or use.

[47:18]

Same you in Jizyu Yuzanmai. Negative view on that second sense of each one. Even if you have thought of it, this is not a realization that is not different from what we have thought. That's how Dogen wrote. My brain cannot understand. I understand. I understand that you don't understand. You know, in Japanese, double negative is not so rare. You know, what is an example? You know, I don't dislike is double negative. I don't dislike. In Japanese, we say, I don't dislike.

[48:21]

Kirai de wa nai. Kirai means dislike. De wa nai. Kirai, not dislike. But I don't dislike is not same with I like. Right? It can be neutral. I don't like, but I don't dislike. how do you express in English that kind of feeling? Not so easily. If we don't like double negative, then how can we express that kind of feeling? I don't like so much, and yet I don't want to say I dislike it. To express that kind of feeling, we commonly use double negative in Japanese. Please. Well, so, I know you wouldn't, you know, de-enter the translation.

[49:24]

You could put it in the positive, but if you did, would it really miss the mark? This is a realization that is different from what we have thought? Yeah. That would really miss the mark? Uh... In this case, that is what he meant. Means realization is different from what we thought before. You have something to say? We are not sure. This is very unusual style of writing in Dogen's writings. I don't know why he wrote in this way only in this chapter. Well, among the Buddhist priests, in the community of Buddhist priests, it's more common to write writings only in Chinese.

[50:35]

Chinese is like Latin or Greek for European scholars in the medieval time. But Dogen is very unusual. He wrote Shobo Genzo in Japanese, not Chinese. Japanese means kanji or Chinese character and hiragana mixed. But here, extremely Kanji is not there. The possibility this is written for someone who may not read Kanji. But I don't think the content of this writing is about Dharma transmission. I don't think those who possibly receive transmission cannot read Chinese characters. So I have really no idea why Dogen write in this way. Often, you know, ancient people write letters.

[51:38]

They often write with hiragana or katakana without using so many kanjis. But this is very unusual, and I don't know what the reason. Anyway, This paragraph is about thinking and realization of satori. So here Dogen uses hiragana as satori. When he wrote kanji, satori can be three different, at least three different Chinese characters. One is go. Another is kaku. Third is shou.

[52:45]

all those three Chinese characters can be read as Satori in Japanese. But as a Chinese character, these are three different words and different meanings. In the case of Go, the opposition is Mei. Mei is often translated as delusion. delusion, and subtle. And in the case of kaku, this is the opposition of mu. Mu is dream, and kaku is awake. When we are dreaming, we don't see the reality, but when we are awake, we can see the things happening clearly. That is another meaning of satori. When we are not really awake, we see things using our distorted view.

[53:57]

when our distorted view is taken out, then we wake up and start to see the reality as it is. That is the meaning of kaku. And in the case of sho, this is always used as a pair with gyo or shu. shugyou means practice. So shou is the opposition or result of practice. So satori as a result of practice. And the friend Dogenzen said shusho ichinyo that is practice and enlightenment are one. He used this word shou. Please say. the microphone further up on the other side of your row this side yeah this side yeah okay let's see how that works does it work

[55:12]

I see. So these are three different meanings of satori in Chinese. But in Japanese, all those three words are read as satori without making clear distinction. And all of them can be translated into English as enlightenment. But the meaning is different. So we must be careful. That is the original word. In this case, Dogen used it. But when he writes in Hiragana, we cannot make distinction. That is a problem. But probably my guess is this one, go, go. That is opposition of may.

[56:21]

May is usually translated as delusion, but it's not really delusion. But may is a kind of a result of delusion. For example, when we need to go somewhere and yet we don't know how to get there clearly, when we approach the crossword, then we don't know which way we should go. And we feel we are lost. That feeling of lost is me. We don't know what to do. And even though we don't know what to do, somehow we have to make a decision. without actually knowing which way we should go. So we often make wrong decision that makes our situation worse. Then we are more and more in the astray.

[57:25]

That is what dismay means, being lost. we are deluded, so we don't know which way we need to go, and yet somehow we go without clear understanding. And then we are lost in our life. And the goal is to really understand, know where we are going and how to go and what we should do in order to reach there. That is satori in this case, I think. And mayoi, the cause of mayoi is, in our case, in the case of our life, is thinking. Thinking discriminative conceptual thinking based on, as I said this morning, based on subject, object, and what I should do.

[58:35]

Connection. This separation between subject and object. And when we As a common Buddhist teaching, when we encounter something and this gives me a pleasant sensation, I want to get this as my possession. When we encounter something, some object, which gives us an unpleasant sensation, then I don't like this, so I want to stay away. even though I want to stay away somehow without my agreement, they come. So we become angry and we hate this thing. So when we think in this way, this chasing after something we want, desirable, and escaping from something we don't want,

[59:38]

that running after and escaping from is a cause of samsara, cause of this delusion. We don't know which way we want to go to really find the peace, peaceful, stable foundation of our life, because we are always running around, running after something or escaping from something. That is our usual way of life within samsara. So there's no way to find the peace. We can be sometimes successful and we feel like heavenly beings, but not more often we feel like we are hungry ghosts. If we gain something, then we want more. And there's no time we can satisfy our desire. That is how our life becomes mei or mayoi.

[60:42]

We don't know what to do. We don't feel this is a healthy way of life, but we don't know how to get out, how to exit from this realm of transmigration. But what the Lotus Sutra and Dogen is saying is to see this is the problem. This structure is the problem. And that is what Buddha taught when he taught about Enki. What is Enki? dependent origination. You know, when we encounter, that is called soku. In 12 links of causation, soku is contact.

[61:43]

Subject, object, encounter, that is contact. And contact creates a sensation that is due, present or uncaused. and present sensation. And we have attachment, or I, And cringing, that is shu in Japanese. Those are six, seven, eight, nine links within 12 links of causation. So this structure and contact is a problem of our life. Our life becomes delusional and we start to transmigrate. So somehow we have to avoid this contact. Then we don't need to transmigrate, please.

[62:48]

Roshi, a little bit later in this section, it says that our thinking, it does not mean our thinking was really mistaken. And then in the next... part of the English that says that the problem is that we turned it upside down. So thinking maybe it's not a problem, it's turning it upside down. So what does that mean, turning it upside down? Suzuki Roshi used to say, topsy-turvy, topsy-turvy view. I think, you know, this upside-down view... That is the word. The word, this expression is used, appeared in the Heart Sutra. Tendo muso, upside down view.

[63:53]

That means the view which is different from the reality. Whatever way. And in the case of Dogen, I think this upside down is, you know, in Genjo Koan, he said, when we convey ourselves to myriad dharmas and try to carry out practice enlightenment, that is delusion, that is mayoi. That is upside down. But mirada dharma must come to the self and allow the self to carry out practice enlightenment. So that is satori. So in this case, you know, before we think, I want to get that. So satori is the object of my desire. So I want to get that. I want to attain that thing.

[64:56]

That is, I think, upside down. Okay. Please. Is it like if you have a belief that you know what it is and you go looking for it, like I know what this is, so I go looking for peace or making peace instead of maybe experiencing peace as it is? Yeah. As a thought, it might be correct. You know, when we study, for example, Four Noble Truths, And when we study Buddhist texts, we can understand, you know, what Buddha taught about Four Noble Truths. Suffering, cause of suffering, cessation of suffering, and the path lead to cessation of suffering. It's very reasonable. So we can understand. But when, as far as we are thinking, then the phone of truth is the object of our thinking.

[65:59]

And we think, I hate suffering. I love the cessation of suffering. Therefore, I have to practice. That is our common way of thinking. And according to Dogen, that is upside-down view. Because I want to get it. I want to do something to become something else, something I'm not. Would it be accurate to say that upside-down view comes from grasping and rejecting? Yes, and grasping and rejecting come to separation between subject and object. I'm sorry, I have one more question about this. Because in Kaz Tamahashi Sensei's translation, he says... this is not because such thoughts were actually bad and could not be realization.

[67:04]

Past thoughts in themselves were already realization, but since you were seeking elsewhere, you thought and said that thoughts cannot be realization. So he translates Kapsi Tervi as since you were seeking elsewhere. Is that accurate? It seems. That is a translation problem. Where is it? An important practice point that the problem is seeking elsewhere. Maybe it's not an accurate way. Seeking elsewhere. He said at that time we are trying to turn it upside down.

[68:06]

Thank you. But I think meaning is not so different. Seeking elsewhere means seeking something as an object. Okay. Who else? Please. I think... we like to be big. And to become enlightened, enlightenment to become great person.

[69:09]

So I feel, you know, now I'm small because I don't have enlightenment. So I feel something lacking. So if I get that thing and fill that empty space, then we become big. We become great person. Often that is our motivation to seek the Dharma, to become a great person. But according to Dogen, that is a problem. we need to see our realization or satori is there's no such person, no self. But what he said is, you know, this ability of thinking or create delusion is also a part of our life force.

[70:15]

which is exactly the same with Buddha's life. That is also taking place within Buddha's eternal life. So this way of thinking is not something we have to eliminate. But if we think this is true, this is satori, then that is a mistake. But our practice is not eliminate this way of thinking. But we have to use our ability of thinking to help ourselves and others awaken to the reality beyond such separation. That is what all Buddhas and all Buddhist teachers have been doing, like Nagarjuna and Dogen. That's why their writing, their usage of language is very difficult, peculiar.

[71:17]

What they are trying to say using words is, words don't work. or logic doesn't work. In the case of Nagarjuna, he logically said logic doesn't work. But in the case of Dogen, he used more poetic expression and said words doesn't work. And yet, even to say words doesn't work, we have to use words. That's the problem. But without using that language, we cannot communicate and we can't share the Dharma. So in order to share the Dharma which is beyond thinking and language, we have to use the words and language. That is a kind of a difficulty we always face. So what Buddhas and ancestors are trying to say is reality is beyond thinking.

[72:25]

But in order to show that reality, they have to use language and thinking. So that's why they are expressions often full of nonsense and contradiction. It doesn't work for you to say, oh, this is a real thing, it's not a real world. It doesn't make sense to me. Could you say it again? In daily life, when you're under pressure, you feel angry, when you feel bad, when you feel let down. At that moment, do you just use this teaching or is it just thinking, my thinking, mine? It's not really like reality. Do you think like that or how do you process it?

[73:29]

This practice of letting go of thought in Awasazen allows us a little space between what's happening and what's feeling and my reaction. And that is what I think Suzuki Hoshino's expression, not always so. Even when this person did such a thing, that's why I become angry. But it's not really so. It's not always so. That means we can find the more... cause of this anger not necessarily that person's particular action but something inside of me is kind of a come up and that person's action might be just a trigger of the anger already within myself come up

[74:36]

I think that is an important point, not react right away. Whether anger or hatred or sadness or painfulness, our practice of zazen and letting go give us a little room or space that we can, in a sense, doubt. of my understanding or my feeling, is this really correct or not? It's not much difference. So I become angry. But I try not to react right away. And that small space, I think, creates a big difference in our life. So we don't become like a, how can I say, person without a feeling or emotion.

[75:39]

Dogen Zenji was pretty much an emotional person. He had anger and he had sadness, of course, and probably Buddha was the same. If we are free from this kind of structure, I like this or I hate that, therefore it's natural I want to get this or I fight against that thing. If we live only within this realm, That's the only way we have to fight. We have to argue, we have to compete with others, otherwise we can't sustain ourselves. But if we see much kind of a larger perspective of our life, that we can live with the support with all beings, not only people, but all things in this world, then

[76:46]

It's not correct that I always think I am right. They are wrong. There might be a possibility that I'm not so right. Sometimes I might be wrong. So my anger might be not reasonable. So about the anger, we have to work within ourselves. That is another teaching of Buddha. Anger defiled us. Even the anger was caused by that person. My anger doesn't defile that person. The anger defiled this person. So we have to work with that anger. Anger is my anger. So that is my problem. My anger does not cease because that person make apology. If that person acknowledge the person is wrong, but the anger is still here.

[77:58]

So we have to work with our own anger by ourselves. It's already 7, I mean 4.40. So tomorrow morning we continue from here.

[78:13]

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