As I said this morning, now we start to read the text of Hokke Tenhokke. But as I said, I'd like to start from the story or conversation between Huinan, the sixth ancestor, and one of his monks, whose name was Fata, or Fata. in Japanese, ho-tatsu, because this story or this conversation shows in a kind of Zen point of view to read or understanding the sutras, especially in this case, the Lotus Sutra. So Dogen discussed about the expressions of Lotus Sutra based on Hunan's instruction. And yet, we need to be careful.

[01:42]

Dogen is a very unique person. even though he used the same expression with Huynhan, Dogen's saying can be different from what Huynhan is saying. And this difference is important. Well, so let me read the conversation. It's quite long. So it starts page five, I'm sorry, paragraph four. A monk, first just let me the entire conversation. A monk named Fada, or Hotatsu, once visited the assembly of the master Dajian, or Daikan, at Baolin, or Holy Temple, on Mount Kaoshi or Sōkei in the Shaotsu or Shōshū.

[02:46]

In the parentheses, Japanese pronunciation. District of Gaodong in the Great Tang Dynasty. he boasted, and this monk, Hotatsu, boasted, I have already recited the Lotus Sutra 3,000 times. The ancestor said, even if you recite the sutra 10,000 times, if you do not grasp its meaning, you will not be able even to recognize your mistake. Her father said, This student is dull-witted. Until now, I have been reciting the sutra and simply repeating its words and characters. How could I possibly clarify its essential meaning?

[03:49]

The ancestor said, why don't you recite the sutra once and I will elucidate it for you. Father then began to recite the sutra. When he reached the chapter on skillful means, this is the second chapter, the ancestor said, stop. The fundamental point of this sutra is the causes and conditions of the Buddha's appearance in the world. Although the sutra expounds many parables, it does not go beyond this point. What are the causes and conditions? Simply, the one great matter. The one great matter is nothing other than Buddha's insight, that is, opening, displaying, realizing, and entering the reality of all beings.

[05:02]

The one great matter is naturally the Buddha's insight. Those already endowed with this insight are already Buddhas. You must now believe that the Buddha's insight is nothing other than your own mind. The ancestor instructed again by composing a verse that says, the mind is in delusion, being turned by the dharma flower. The mind is in realization, turning the dharma flower. Unless we clarify ourselves, no matter how long we recite the sutra, we will contradict its meaning. The thought of no thought is right thought.

[06:08]

The thought of thought will go astray. When we consider neither being nor non-being, we ride endlessly in the white ox cart. Upon hearing the verse, Father addressed the ancestor again, saying, The sutra says that even if all the great shravakas and bodhisattvas thought and tried to fathom it with all their might, they could never grasp Buddha's wisdom. Now you are leading ordinary people to nothing other than a realization of their own minds and are calling it the Buddha's insight. Unless we have superior capacity, we cannot help doubting and slandering you.

[07:16]

Also, the Sutra mentions three kinds of carriages, That is the difference between the great ox cart and the white ox cart. Master, please give me your explanation once more. The ancestor said, the meaning in the sutra is clear. You have confused yourself and fallen into doubt. When all those in the three vehicles fail to fathom the Buddha's wisdom, the problem lies in their measuring and discriminating. Even if they join effort, thinking, and submissing together to their utmost, they will go further and further astray from the Buddha's wisdom. The Buddha originally expounded the three vehicles only for the sake of ordinary people.

[08:28]

He didn't expound them for the sake of Buddhas. Some of them, not believing this principle, left their seat in the assembly. They did not know that while sitting in the white ox carriage, they were looking for the three kinds of carriages outside the gate. The sutra clearly states that there are neither two nor three carriages. Why then don't you realize it? The three kinds of carriages are expedient means because they were expounded in the past. The one vehicle is real because it belongs to the present. I am only trying to make you leave behind expedient means and return to the real.

[09:32]

When we return to reality, Reality is not a mere name. You should know that all beings without exception are rare treasures, and they all belong to you. Receiving and making use of them is up to you. It is neither the father's thought nor the thinking of the children, and there is no thought of using it. This is why it is called the Dharma Flower Sutra. From kalpa to kalpa, from day to night, even when we are not holding the sutra in our hands, there is no time when we are not reciting it. Having received this edification, father jumped with joy and presented his verse of praise.

[10:42]

Three thousand recitations of the sutra have disappeared with a single phrase from Kaoshi. Unless we clarify the meaning of the Buddha's appearance in the world, how can we end the madness accumulated over many lifetimes? The sutra made up the experience of sheep, deer, and ox carriage. There is one sentence is missing after this. That is, to be well lifted up to the higher level of meaning, early, middle, and late. I read it again. To be well, maybe I should write down. to be well lifted up bracket to the higher level of meaning

[12:35]

bracket, early, middle, and late. Actually, this is not my translation. I cheated. I found one sentence is missing and tried to find. Someone's translation. And that translation was made by John McRae. Any questions? Okay. Early, middle, and late. Yes. Lift. Lift. Lyft lifted.

[13:38]

And final line is, who is aware, who is aware that even within the burning house, originally, the dharma king is there. Being presented this verse, the ancestors said, from now on, you can be called the sutra reciting monk. This is the conversation they had. So basically, what the six ancestors said is we should, the essential point of the Heart Sutra is one great cause or Ichidaiji innen. Ichi, Dai, Ji. Ichi, Dai, Ji, En, En.

[14:49]

Ichi is one. Dai is great. Ji is matter. And En is cause. And En is condition. one great matter or one great cause and condition. And this appeared in the second chapter of the Lotus Sutra, as I said, yesterday. That is the very basic point of the Lotus teaching. But I don't think I talked about this Ichida Ijinne yesterday, so... No, this is from the Heart Sutra. Shunen said the essential point of the Heart Sutra is Ichidai Jinen. I'm sorry, Lotus Sutra. Lotus Sutra is one great matter or one great cause or purpose or reason why Buddha, not only one Buddha, why all Buddhas appear in this world.

[16:00]

So, you know, in the beginning Buddha said, you know, this reality of all beings can be fathomed only by Buddhas, no human beings. So he kind of rejected to explain to Shariputra. But Shariputra continued to ask Buddha, please tell me. Three times. So after that Buddha started to, not yet, after that 5,000 people left, after those people left, Buddha started to teach. And that is about this one great matter. Please. This is a phrase rather than a sentence. This is a part of the line. It's a phrase. There's no word to make a sentence.

[17:07]

I'm wondering, how do we interpret it in the verse or within what's being said? What part does it go with? This is a part of the verse. Is it part of the first sentence? In other words, after ox carriages, would it have a comma? Yeah. Yes? Yes, this is one sentence. And thank you. So in the verse, the sutra made up the expedient of sheep, deer, and ox carriages, comma. Then to be, and this part goes. Thank you. OK. So Buddha start to teach. The Buddha addressed Shariputra. Such a wonderful dharma as this is only preached by the Buddha Tathagata on rare occasion.

[18:15]

Not always. Just as the Udonbara flower is seen but once in a long period. You know Udonbara flower? It blooms flowers only once in 3,000 years. I don't know if such a flower really exists or not. Shaliputra, believe me, All of you, in the Buddha's teaching, no word is false. Shariputra, the meaning of the laws which the Buddhas expound as opportunity serves, is difficult to understand." So again he said, it's difficult to understand. Wherefore, because I expound the dharmas by numberless tactful ways and with various reasonings and parabolic expressions, parabolic, these dharmas, teachings, cannot be understood by powers of thought,

[19:40]

or discrimination, only the Buddhas can discern them. Again, he said only Buddha can understand this. Therefore, because the Buddhas, the world-honored ones, only on account of the one very great cause, this is a translation from Ichida-ji in Nen, account of the one very great cause appear in the world. Only one reason. Shariputra, why do I say that the Buddhas, the world-honored ones, only on account of the one very great cause appear in the world? Because the Buddhas, the world-honored ones, desire, so Buddha has desire, to cause all living beings to open their eyes to the Buddha knowledge so that they may gain the pure mind.

[20:58]

Therefore, they appear in the world. because they desire to show all living beings the Buddha knowledge. They appear in the world because they desire to cause all living beings to apprehend the Buddha knowledge. They appear in the world because they desire to cause all living beings to enter the way of the Buddha knowledge, they appear in the world. Shariputra, this is why it is only on account of the one very great cause that Buddhas appear in the world. Chapter 2, the tactfulness or skillful means.

[22:01]

page 59. In this passage, the one great cause is Ichidaiji Inen. And in this translation, it said Buddha knowledge. That is Bushi Jiken. Buddha is Buddha, of course, and chi is to know, and ke is to view or to see. And in this translation, this chiken is translated as knowledge. But I don't like this word knowledge for chiken. Chi is how to see and how to know.

[23:08]

So I translate as insight. I think insight might be better than knowledge. Knowledge is some kind of a collection of information. But this is how Buddha sees all beings. the Buddha said here is that one great matter, one great cause or reason why all Buddhas appeared in this world is to first open, open is kai, and the second is ji, and the third is go. Fourth is new. Kai is to open. And ji in this translation is show.

[24:14]

And go is in this translation apprehend. But user translation is realize. And new is enter. So all Buddhas appear in this world to open Buddhas' insight. Please. Is the ken or chi-ken, is that kam? Is that kam-deon, to see? To see and to know. Is the ken the same as kam? No. That's different. Different. Different kan. This is kan in kanzeon. But this is chiken. And Sanskrit word for chiken is darsana. Darsana? Yeah.

[25:17]

Tathagata jnana. Jnana darsana. This is Buddha's way of viewing things and understanding how things really are. The Sanskrit word for chi ken, Buddha's insight. So this is how Buddha sees the reality of all beings. So all Buddhas appear in this world to open this Buddha's darshanan, or Buddha's insight, to all beings. And ji is show or point out. This is how Buddha sees. And allow or enable all beings to realize Buddha's darshanan.

[26:20]

and also allowed or enabled all beings to enter the path of Buddha's darsana. That is only the reasons all Buddhas appeared in this world. And as Buddha Shakyamuni said many times, this Buddha's darshanan or Buddha's insight can be penetrated or fathomed only by Buddhas. So here is a contradiction. First Buddha said this true reality of all beings can be fathomed only by Buddhas together with Buddhas. But Buddha has desire to open and point out and allow all beings to realize and enter the Buddha's darshanan. This is Buddha's sickness.

[27:23]

This is Buddha's delusion. Buddha try... delusion. Desires. Buddha try to do something impossible. You know, Buddha's view or Buddha's insight or the Buddha's insight to see the reality of all beings cannot be seen or fathomed by our thinking and cannot be expressed using words and letters. because they are dualistic. All language is dualistic. Even when we say non-duality, that is dualistic. with duality. So no word can be beyond duality. So to express this reality beyond duality, we have to shut our mouth and sit facing the wall.

[28:30]

That is the only way to express this reality of all beings. But somehow all Buddhas have desire to enable all living beings to see the same way, to see the things same way with Buddhas. So Buddha's desire is to desire something it's not possible. So this is the problem, Buddha's problem, and Vaisattva's problem. You know, the problem means in the Vimalakirti Sutra, Vimalakirti was sick. That's why Shakyamuni asked Manjushri and other Vaisattvas to visit him. So this sickness, Vimalakirti's sickness is Buddha's sickness.

[29:33]

Buddha wants to teach something which cannot be told. But all Buddhas appeared in this world to do this impossible work. That is what this means. All Buddhas appeared in this world to enable us living beings to see this true reality of all beings that cannot be fathomed by any living being, any human beings using our intellect. How can we see or how can we realize and enter the way of Buddha's insight and see the reality as it is. How is it possible?

[30:37]

It's a really difficult task. But that was the only reason all the Buddhas appeared in this world. That is basically what Huinan said. This is the essence of the Lotus Sutra, the most important point of the Lotus Sutra. And another important thing Huinan said is, so first he said, what are the causes and conditions? He said that is one great matter. And this one great matter is Buddha's insight or Buddha's darshanan. And that is opening, displaying. I translate this G at display to display. Open, display, realize, and entering.

[31:43]

And in my understanding, first to opening and displaying is what Buddha does, and realize and entice what we or human beings or living beings do. So this is a kind of interaction between Buddha and living beings. Buddha open the inside and try to show this is it. And we realize what it is, and we enter. the way or path of Buddha's direction. So here, first Buddha said it's not possible. Only Buddha can do this. But now he said Buddha can do this.

[32:48]

Buddha can open and display or show, and we can realize and enter. Please. Yeah. Yes. As I said yesterday, you know, that has a tensateness. Tensateness, as I said, is an expression of interconnectedness or interdependent origination. And next thing Shoinan said is those already endowed with this insight are already Buddhas. So if we are endowed, we have this Buddha Darussalam, we are Buddhas.

[33:53]

Finally, his conclusion is, you must now believe that Buddha's insight is nothing other than your own mind. This is kind of interesting. Your own mind is... nanji jishi... Nanji is you, and ji is self, and shin is mind. So he said, Buddha darshanan is simply our mind, our mind, or your mind. Please. Guruji, was that when you made a reference and said, This is you, I think so.

[35:01]

My mind, not other people's mind. It's your mind. So to realize and enter Buddha's insight is to realize our own mind. and actually expressing this, our mind. So what is this mind? Is next question, please. Do you have something to say? I was going to quote Okamura version, that mind can be either vichinana or predae. That is what I'm going to talk next. Chitta or Fridaya. Chitta is a thinking mind, and Fridaya is not a thinking mind. This is difficult.

[36:05]

Is the Sanskrit phrase Inanna, Darsana? Jinyana, J-N-A-N-A, Jinyana. So now we have to think, what is mind? And this is very interesting and important, and yet very difficult, because this word mind or sin in Chinese and Japanese is used in many different meanings. But as a Buddhist term, this sin, Chinese word sin, or Japanese kokoro, is used basically as a translation of two Sanskrit words. One is citta.

[37:10]

Another is free dhaya. And citta is thinking mind. Body citta, citta in body citta, thought of awakening. So this citta is thinking mind. But this free daya, literally as a word, means heart. Heart as a part of our body. Heart. H-R. I'm sorry. H-R. H-R. Hridaya in the Heart Sutra. Mahaprajna Paramita Hridaya Sutra.

[38:17]

So you can check. So is this mind, mind of the self, is the thinking mind or the heart? And in Chinese Buddhism, this citta is understood as en, ryo, shin. Thinking mind. Ryo is thinking, and Eng is object, thinking about the object. But heart is another problem. This is not a thinking mind. Another way to kind of a distinction, make distinction between these two is mind-shin as ryōche-shin is called ji-shin.

[39:34]

Ji is phenomena. Ji, phenomena. Oh, phenomena. And Frieda is called DC. D is a principle. Principle? Yeah, G and D. G is concrete, phenomenal. thinking. And the is not so the decision was that is a function of our psychology, how our mind works. But free Daya is not our psychology. Then this we are the shin off. Please, Western people, I think, heart has a connotation of emotion and various things.

[40:43]

I don't know what the heart is. Is that true in this meaning? I don't think so. It has nothing to do with our thinking or emotion. Yeah, the Chinese people translated both citta and fridaya with this one word, sin. That is a source of confusion for American people. Sanskrit or Indian language, and English or European languages are originally the same group, same family. So if you translate citta and fredaya from Sanskrit to English, there's no confusion.

[41:48]

Citta is mind, and fredaya is heart. But Chinese people translate these two words into one word, sin. That is a problem, because not only Chinese, but we Japanese also, we think, [...] thinking is happening in our heart, not in our head. Please. I remember at a Getsui I don't think so. These two are not a positive part or a negative part. Mind can be good or bad. mind can think something very good and something very bad.

[43:00]

So this mind, or citta, or thinking, does not necessarily negative think. Please? Negative. So then are you saying jishin is citta, and rishin is... Is free dhaya. OK. So I'm thinking about principle, then? this is considered as another name, another name of sin-nyo. Sin-nyo is true ta-ta-ta, true ta-ta-ta, ta-ta-ta, the reality it is, as it is, thusness or suchness. So free dhaya is the essential reality. It's not our thinking. Shin-nyo.

[44:02]

Shin-nyo, yes. Just to clarify, free dhaya doesn't mean feelings. Free dhaya does not mean feelings. No, in this case. Original meaning is our heart. So heart is moving and has some function. But when Frida is used as a Buddhist term, it has nothing to do with as a part of our body. Even in the case of Prajnaparamita Fridaya Sutra, Shin-gyo, this Shin means essence. Hridaya Sutra means essence. That means, you know, Mahaprajna Paramita Sutras are huge sutras, huge collection of sutras. But Heart Sutra is tiny, one of the shortest sutras. But within this shortest sutra, essence of this entire, it has 600 volumes of Prajna Paramita is included.

[45:12]

That is what essence, or in this case, free dhaya means. So the heart sutra cannot be translated as a mind sutra. No. Please. Is it the same meaning of the word mind that the answer should say, this mind is Buddha? Yeah, that is what I'm going to talk. Please. Yeah. The principle of the universe is the reality of all beings, how things are. You know, Dogen, please. Maybe a good word to use is You must now believe that the Buddhist insight is nothing other than your own essence.

[46:14]

That is one interpretation. But there are many things to discuss about this. What is the essence of our mind, the essence of ourselves? Lotus Sutra was written in Sanskrit? Lotus Sutra is originally written in Sanskrit, yes. Oh, so the original in Sanskrit is chitta-dhudaya? Both those words, is that how that works? Do those polkas or chitta-dhudaya appear in the World Reciproc as mine? I'm just getting the basics out of it. Or I'm not sure if Chitta or Frida appeared in the Lotus Settler. I'm not pretty sure they appeared. And Chinese translators, such as Kumarajiva, translate both words as sin, into sin. So what is sin?

[47:16]

And this is an important topic. in any Buddhist teachings. So, Dogen wrote several chapters of Shobo Genzo about this sin. And one first quote within Shobo Genzo, Dogen discussed about sin, is, that is, the mind is itself Buddha. mind is itself Buddha, or mind itself is Buddha. Soku Shin Ze Sokusei is the word used in like a shiki-sokuseiku.

[48:24]

Shiki is form, and soku ze kuru is emptiness. So this shin is itself Buddha, is the expression. This is very famous and important expression. coined by a great Zen master, Mazu, or Basso. He is a contemporary of Sekitō Kisen, in our lineage, who composed Sando-kai. So Dōgen Zenji, Shikisokusei-ku, that is said in the Heart Sutra. Single-minded, no separation.

[49:32]

Entire body and mind is doing something completely. There's no division or separation. That is what wholehearted living is. Anyway, the problem is there are not only one teaching or one definition about what mind or heart or sin is. That's why Dogen has to discuss what this Sokushin Zebut means. What is the mind? That is Buddha. So let me read, introduce what Dogen discussed. And he introduced one of the mistaken understanding of sin. Ah, let's see if he has it.

[50:36]

I think this is a very important point of Dogen's teaching. In Shobo Genzo Sokshin Zebut, The Mind is Itself Buddha, Dogen says, What Buddhas and ancestors, without any exceptions, have been maintaining and entrusting is simply mind itself is Buddha. So sokshin zebut is very important expression. And yet in India, this expression, mind itself is Buddha, does not appear. It was heard for the first time in China. So in Indian Buddhism, there's no such expression. Only in China, And only in Zen teaching this expression is created, actually by the Zen master, Baso or Mazu.

[51:57]

But because many students fail to correctly understand this expression, they do not continue to transmit its true meaning. hold a mistake and make another mistake. Because they do not transmit its true meaning, they fall into the path of non-Buddhists. So he's saying this is very dangerous. This is very important. essential teaching of Buddha's and ancestors' tradition. But if we make one mistake, we become non-Buddhist. Upon hearing this expression, mind itself, many foolish people, like this word, foolish people, many foolish people consider

[53:07]

that the thinking and the sensing mind, that is citta. I'm sorry, where are you reading? This is Shobogenzo Sokshinzebutsu, so it's not there. I'm sorry. That the thinking and sensing mind that has not yet aroused body-mind is itself buddha. So he said the mistake is if we think this mind in this expression is our thinking mind before we allow the bodhicitta. That means before we start to practice, study dharma and practice, that means our usual way of, usual thinking, discriminating mind.

[54:08]

If we think this discriminating thinking mind is Buddha, then that is complete misunderstanding of this teaching. Please. So then is it the discriminating mind that has not aroused bodhicitta, that is the human being talking about? I'm sorry. He's so complicated. Dogen's so complicated. In different fascicles he said, we arouse bodhicitta by discriminating mind. to allow the positive that we need to use discriminating mind. Yeah, because we have to think. So that is a problem of human beings. I have to go. This mistake is caused because such people have not yet met a true teacher.

[55:15]

what is meant by saying to become a non-Buddhist is that there was a non-Buddhist practitioner in India whose name was Seneca. Seneca is a non-Buddhist person who had a kind of discussion with Buddha about Atman. And what this person Seneca said was, his view was the great way, the great way exists within our own body, the great way, great awakening. exist within our own body at this present moment. It is easy to know what it is like.

[56:24]

What this means is that this mind, according to Seneca, distinguishes suffering from pleasure naturally recognize cold from worms and clearly knows pain and itchiness, that kind of sensing and knowing what is happening, that kind of function of our mind. And Seneca continued, it is not obstructed by myriad things. Obstructed by myriad things, this can exist and function without being influenced by myriad old dharmas. It is not restricted by any objects in the circumstances.

[57:28]

So this is independent beings. Things are coming and going. Objects are arising and perishing, but the spiritual intelligence, this person called this mind spiritual intelligence. This is my translation of Reichi. Ray is spiritual and chi is to know, same chi, some function to know something. So he called this a spiritual intelligence. Always exists and never changes. So this sin, according to Seneca, never changes. and it functions without being influenced by the circumstances.

[58:35]

This spiritual intelligence pervades everywhere. It doesn't stay in one fixed particular place. There is no separation or difference whether we are ordinary beings or sages. That means we are deluded human beings or enlightened sages. This spiritual intelligence doesn't change. It's always the same. So it has a permanent nature. Within it, the empty flowers of delusive things might appear temporarily. So within this, some kind of image come and go. However, because in a moment, when the wisdom that correspond to it appears, those things will perish, the object

[59:45]

will disappear. And the spiritual intelligence, this is the original nature. Original nature is hoenshou. Maybe I don't need to write. Doesn't alone clearly exist permanently in quietness. So this mind, and another name is reichi or spiritual intelligence, doesn't change and always exists. Even when the bodily form is broken, our body is broken, the spiritual intelligence is never destroyed. That means even when we die, this intelligence never destroyed. It gets out, get out of the body.

[60:50]

So when we died and the five skandhas dispersed, this spiritual intelligence leave this body and go somewhere else. For example, it is like when a house is burned by a fire, the owner of the house leaves the dwelling. So this mind or intelligence is like the owner of a house. When a house is burned, the owner can leave and buy a new house. Or like the owner of a car. When car broke down, the owner can buy new car. This is how they understood this sin or mind or spiritual intelligence. That is how we can be reborn.

[61:56]

When we die, these five scandals, this past, this intelligence, move to another body. This is not Buddhist teaching. If we understand the mind in this way, we become non-Buddhist. So I'm talking about non-Buddhist teaching. So don't believe what it said. That is the point. If there are no such things, is reincarnation possible or not? He's complicated. So he said, this kind of reincarnation is not possible because there are no such things.

[63:03]

So this is another name of Atman. And what Buddha taught is anatomam. There's no such things. So this is not only Dogen's question, but we need to ask to the Buddha. If there's no atomam, what is transmigrate? And do you know Buddha's answer? Shut your mouth. Don't ask me. I don't know he said here he said there's no such intelligence so there's no such things happens when our body dead our mind or something within the essence of our self moved to another body he said clearly said there's no such essence and yet he didn't negate

[64:07]

reincarnation? How can these two can be can get together? This is a most difficult question. I think, within the history of Buddhism, many people questions And I think many teachers explained how transmigration is possible without Atman. But I think none of them are so successful. You think maybe that answer can't be answered by Chito, but by Hirdaya? I'm not sure. Let me continue. So Dogen described one of the Indian philosophies about this sin, and Dogen said that is not Buddhism.

[65:13]

But he continued, it is clear and yet mystical. This is called the nature of the awakened one. or the wise. It is called the Buddha. It is named enlightenment. So that such kind of permanent spiritual intelligence called sin is enlightenment. It is equally and fully equipped with both self and others. So everyone has it. it penetrates both the deluded and the enlightened. So all living beings have this sin. No matter in what kind of conditions those myriad things and all objects may be, the spiritual intelligence is neither together with those objects nor identical with those things.

[66:33]

It is permanent within many kalpas, so it's continue to be without making any changes for many kalpas, changing the body. All the objects existing now as the environment also can be called real because it means each object is a place where the spiritual intelligence abides. They are real things because they are parts of the conditions arising from the true nature. So this is called true nature. Even though it is so, those things are not permanent in the same way as the spiritual intelligence. Those things mean things beside this spiritual intelligence are not permanent.

[67:38]

Because they exist and perish. They appear and disappear. Arise and perish. That means impermanent. But this sin or spiritual intelligence is permanent. It is also called the true self. True self is sin-gah. to guide self or the source of enlightenment, the original nature or the original essence. To realize such original nature, to realize such a mind, permanent mind, is called to return to the permanent dwelling,

[68:45]

And such a person who has realized the original nature is called the great being who has returned to the truth. After that, such a person never transmigrates within the cycle of life and death. So that when we realize this essence, we become free from transmigration. of life and death, but realizes and enters the ocean of the nature that has no arising and no perishing. So when we realize this mind, we return to the original nature and we become enlightened. There is no truth other than this. They say that unless the true nature has not yet been revealed, until this sin or mind or spiritual intelligence is revealed, the three worlds and the six realms arise ceaselessly.

[70:02]

That means six realms within samsara, is always there and we always transmigrate. But once we realize this essential nature, then we are released from that transmigration. And Dogen concludes, such is nothing other than the view of the non-Buddhist Seneca. So this is a teaching about the mind according to this person, Seneca. And so this is non-Buddhist. And Dogen, in Shobo Genzo Sokushin Zebutu, he introduced one Zen master's conversation with another monk. And this Zen master's name is Nan Yang.

[71:12]

or in Japanese, was one of the disciples of the sixth ancestor . So this has a connection between what Dogen is discussing here. Nanyo Echu was Huynan's disciple, direct disciple. And he was very well-known, famous teacher. You know, after Huynan died, this person, Nanyo Echu, lived not in a monastery, but in the mountains for 40 years and never left the mountains. But after 40 years, that means after he became quite old, the emperor invited him to be the teacher of the emperor.

[72:22]

So he became emperor's teachers, actually two or three emperor's teachers. So he was very well known among Huynan's disciples. And he is a very important person for Dogen. You know, that is why he, Dogen quote this 9-0-H-U's conversation here. Yes, Sokshin Zebutz. One monk visited Nanyo Echu, and this monk came from the south. You know, Huinan's school was called Southern School. So Huinan's descendants lived in the south, many of them.

[73:28]

So this monk came from one of the monasteries, where the Huinan descendant was the teacher. But anyway, because this monk came from the south, Nanyo Echu asked, what kind of teachers are there in the south? The monk said, there are many teachers. Nanyo Echu said, how do they instruct people? The monk said, those teachers there in the south directly point out to the student that mind itself is Buddha. So this is Sokshin Zebut, the teaching of the south. people in the service, I mean teachers in the service.

[74:33]

Buddha means awakening itself. So Buddha is not a person, but Buddha is awakening itself. Now you are already fully endowed with the nature that sees, hears, senses and knows. So this nature, we all endowed with this nature that sees, hears, senses and knows. This nature is able to raise the eyebrow. So this nature uses the eyebrow and moves the eyebrow and brings one's eyes to go and to do actions. It pervades your entire body. So it's not a particular part of our body. It pervades the entire body and allows all parts of our body to function, including our mind.

[75:43]

When something touches your head, your head knows it. When something touches your feet, your feet knows it. Therefore it is called all-pervading intelligence. Apart from this, this function of this intelligence, there is no Buddha at all. So this is Buddha. This is what sin or mind means in this teaching. Zen Buddhist teaching in the South. I don't think so. It's not a thinking mind.

[76:49]

It's some kind of function of our body and mind that allows all parts of our body to work. I think. Jungle rat mind. So this body has arising and perishing. The mind nature has never arising or perishing. So this mind nature is not never arise nor perish. That means this is not impermanent. When the body arises or perishes, it is like a dragon changed its bones. When a snake sloughs its skin. Or when a person leaves an old house. So same kind of idea with the Atman by Seneca.

[77:54]

The body is impermanent, but the nature is permanent. So this mind-nature is permanent. Body is impermanent. Roughly speaking, this monk said, roughly speaking, what is taught in the South is like this. Then Echu said, if so, if that is what is taught in the South, their view is not different from the one of the non-Buddhist Seneca. So 908 said that teaching in the South, Zen teaching in the South is not Buddhist. They are teaching the same with Seneca. He said that, so 908 tried to explain the teaching of Seneca.

[79:03]

Dogen already did, so I skip over this part. Maybe it's not so long, so maybe I can read it. He said that within our own body, there is one divine nature, divine nature. This nature is able to sense pain and itchiness. When the body disintegrates, the spirit leaves it, just as if when a house is burned, the owner leaves it. The house is impermanent, but the owner is permanent. OK, I continue.

[82:27]

Naio Echu said, they collected 300 to 500 people in the assemblies. They grazed the Milky Way and said, this is the essential teaching of the South. They hold, Echu continued, they hold the platform sutra, platform sutra of Echu teacher Huinan. They hold the platform sutra and make changes to it, adding stories in a popular vein and expurgating the sacred meanings. Thus, they will make followers in later generations be willed up. Followers. Followers. Practitioners.

[83:37]

Sorry. How can this be called authentic teaching? So Echu was very critical against this teaching in the South. He said, how pitiful. The essential teaching of our lineage has been lost. So this is a very serious problem for this person who is a direct student or disciple of Huinan. If the subject of seeing, hearing, sensing and knowing were Buddha nature, Vimalakirti would not have said the Dharma is apart from seeing, hearing, sensing, and knowing. If we practice seeing, hearing, sensing, and knowing, that means this mind is a subject of those functions.

[84:49]

it is not seeking the Dharma. So this kind of teaching and practice has nothing to do with the Dharma. So this is one understanding of mind in China within Zen tradition. And one of the disciples of Huinan said, they destroyed Huinan's teaching. Don't you say that the Platform Sutra was false? Yes, because of this. Because of that. He followed, he respect and followed Nanyo Echu's teaching. And because of this, Dogen said, platform sutra is not authentic. Then, what is the mind?

[85:58]

At least according to Huinan, I'm not Huinan, but Echu, Huitzong. you know, this conversation between He Chu and this monk from the South appeared in a very long conversation. And this long conversation is recorded in Volume 29 of the Record of Transmission of Lamp. or Dharma Lamp, that is Keitoku Dento Roku. You know, the first 27 volumes of Keitoku Dento Roku is a collection of short sayings of, it said, 1700 Zen masters. So all the conversations are pretty short. But in this 28th volume, this text collects several famous Zen masters' longer sayings.

[87:11]

And 9082 is the first one. And this conversation is part of a very long conversation with this same monk. So often, if you criticize the teaching of the South, the monk, I don't have translation of this long conversation, but this monk from the South said, then what is the mind of ancient Buddha? What is the mind of ancient Buddha in your teaching, if that is mistaken? Then what Nanyo Echi said was the mind of ancient Buddha is shouheki garyaku. That is shouheki garyaku. Fences, walls, pebbles, and tiles. That is a mind.

[88:14]

Do you see the difference? Hmm? mind is fences, walls, stones, pebbles, and tiles. That is a mind. So it's very different. Yeah. Yes, that is my understanding. That means No, this mind, according to etchu, is not something in our body and mind, and permanent, and subject of sensing and thinking. It's not a part of this body and mind. But he said, mind is walls, fences, walls, pebbles, stones and pebbles.

[89:22]

That means nothing special. And it means each and everything. But then we also have three trees and two grasses. From someone else, I mean, everyone will pull in, I think, according to what their mystery is, perhaps, in the moment. That is so ordinary, tiles, pebbles, but grasses and trees, to me, point to something more. Well, I'm not sure. I think I'll talk about that later, so please wait. Is the southern school associated with the Rinzai tradition? We don't have a chance to know southern or northern ancestors. I had a feeling it was associated with Rinzai. Is that incorrect? No. I'm sorry? No. I mean, that is before the division of five schools.

[90:28]

You know, Huinan's disciple, Nanyo Echi, was one of Huinan's disciples. Another disciple of Huinan was, in our lineage, Seigen Gyoshi. Seigen's disciple was Sekito. And another disciple of Huinan was Nangakuejo. Nangakuejo's disciple was Pasodoitsu, or Mazu Daoii. And Mao's school was really big and in the south. And from Nangaku and Baso's lineage, Rinzai and Yoshu, two schools appeared. And from Seigen Gyoshi and Sektou's lineage, Soto, Unmon, and Hougen, Those three schools appeared. So what they are talking is much earlier than such separation into five schools.

[91:36]

But this teaching in the South has connection with Rinzai. That is true. That is my thinking, so don't believe me. Do you have a question? No, I decided I didn't. Okay. Well, it's 4.45. I have to talk about this more. So I'll continue tomorrow morning. I think this is a very important point, what mind means in Dogen's teaching. Otherwise, we don't really understand not only this first group, and not only for this expression, mind is deluded, we are turned by the dharma flower. And when mind is enlightened, or real enlightened, we turn the Dharma flower.

[92:41]

So what this mind means, I think, is really important. So I'll continue tomorrow morning.

[92:50]

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