Good morning. Good morning. This morning we start Paragraph 3, in my version, page 3. This is the beginning of the section, Dogen Introduce Huinan, the Sixth Ancestor. So let me read paragraph 3. All praises throughout India in the West and China in the East, are within the Buddha lands of the Ten Directions. Down through the centuries until reaching the 33rd ancestor, Zen Master Dajang or Daikan, the transmitted dharma is only the dharma of Buddha's one vehicle.

[01:13]

that has been completely penetrated. It is the one Buddha vehicle, thoroughly dependent on the single great matter. Now it has appeared in the world. Indeed, it has appeared right here. The Buddha wind of Queen Yuan, or Seigen, has been transmitted down to the present, and the dharma gate of nanyue, or nangaku, has been expounded in this world. Both of these streams are the tathagata's insight of genuine reality as it is. Truly, this dharma teaching is the dharma flower's turning of the thorough penetration of the Dharma of only Buddha together with Buddha, and the opening, displaying, realizing, and entering of the legitimate Buddhas and legitimate heirs of the Buddhas.

[02:29]

So he introduced Daikan Eno. and he said both India and China, And between India and China, there are small countries along the Silk Road. That is how, you know, basically Buddhism has been transmitted. But he said both India and China are within the ten directions of Buddha lands. So these are not two separate places in terms of dharma. Oh, no. Paragraph 3. It starts two places throughout.

[03:36]

Does everyone know where we are? Good. Good. Then he said, that is about the space and about the time, he said, down through the centuries, from the time of Buddha Shakyamuni to the time of Hui Nan, down through the centuries until reaching the 33rd ancestor, Zen Master Dajang, or Daikang Eno, the transmitted dharma, is only the dharma of Buddha's one vehicle that has been completely penetrated. So dharma has been transmitted from Shakyamuni to Mahakasyapa and Mahakasyapa to Ananda in our lineage or Zen lineage tradition. that dharma that has been transmitted from Shakyamuni to Mahakasyapa and Mahakasyapa to Ananda and reaching to Daikan Eno is this one vehicle dharma that is what Dogen wants to say.

[04:57]

And this one vehicle dharma is mentioned within the Lotus Sutra. So he said, the dharma transmitted within Zen teaching and the dharma expressed in the Lotus Sutra are the same dharma. That is one vehicle dharma, one Buddha vehicle dharma. There's no two or three vehicles. It is the one Buddha vehicle thoroughly dependent on the single great matter. This is said in the second chapter two of the Lotus Sutra. All Buddhas appear in this world completely dependent on this one great matter. And this one great matter is Buddha's darshanan, or Buddha's insight. And now it has appeared in the world.

[06:06]

So all Buddha appeared in the world for this reason. But Dogen added, indeed, it has appeared right here. In this world means somewhere like somewhere else in this world. But he said, right here. And that means not only the place where Shuinam practiced, or not only the ancestors lived, but right here means right here, where we are now. This is the time, now, and this is the place, here. So this dharma is appearing right here and right now, where we are now. So Dogen always saying two sides.

[07:10]

One is Buddharkya in the world. It's a kind of a, how can I say, everywhere, wherever it is. But he almost always, and yet it is right here, nowhere else. He said, the Buddha wind of Queen Yuan, that is Sagan, one of Huinan disciple, and another disciple is Nan Yue or Nangaku. So not only until Huinan, but also after Huinan, this one vehicle Dharma continues to be transmitted. until Dogen, and that is not the end, but until where we are, until today, this one Dikku Dharma has been transmitted.

[08:16]

Please? Can I just ask a question about something you briefly You were talking about when you at Ujjamaa University were practicing with Westerners at NTAG and sitting without any poise. And I'm just wondering if it's possible that with bodhisattva vow or this buddha dharma or even our practice of dharma that can become a poise. Sure. In the sense that it's a universe of us? Yes. Yes. And can you elaborate on that a little bit? Everything can be toys. Even our design can be toyed. When we study or practice something, even we are teaching as some kind of object to entertain this person, that is toys.

[09:24]

So even zazen can be toys. It's good enough. So toys mean something we do, or some object we treat, and that in this person. It's not we, how can I say, we, and, you know, intimate the one. And we work for it, not for the sake of it. But I think Dogen says, when we convey ourself to mere dharmas and carry out practice enlightenment is delusion. When we practice in that way, everything, including Buddha dharma, can be a choice to entertain this person. But when all dharmas come toward the self and carry out practice, realization or enlightenment, that is realization.

[10:37]

That means our practice is not for the sake of this person. Our practice is for the sake of the dharma. then anything we do, including Dazhen or everything else in our daily lives, are not toys. It's our life. That's the difference. OK? But here we are. Both Nangaku's lineage and, you know, I talked about Basu or Mazu, and I said probably Dogen didn't agree with Mazu's teaching, but he said Mazu's lineage is included. He didn't exclude Mazu. If he excluded, this is not a one-way clue. But within one vehicle, you know, he also, how can I say, mentioned a difference.

[11:45]

So, you know, this is a kind of a matter of... What is the word? Merging of difference and unity. So within one vehicle, there are differences. There are differences, but we are all in one vehicle. So we must be careful. Sometimes he said, all included. But often he said, this person is foolish, or like a dog. So he always said both sides. And if we take one side of Dogen's saying, then we might make mistake. So we need to read entire, for example, Shobo Genzo as one writing. Instead, if we studied one particular fascicle and we just think this is Dogen, then we might make mistake.

[12:58]

He might say something very different from in other fascicles. So we need to read the entire Shobogen as one writing. So he said, all the dharmas transmitted, both Seigen's and Nangaku's lineage, are tathagata's insight of genuine reality as it is. This is also expression from the Roda Sutra. And next sentence. Truly, this dharma teaching is the dharma flowers turning of the thorough penetration of the dharma of one Buddha, only Buddha together with Buddha. So this teaching, this dharma transmitted within Zen lineage is the turning of the dharma.

[14:02]

It's dharma expressed dharma. It's not each person, different individual person's opinion, but each person are turned by the dharma, and the dharma express the dharma. Dharma turns the dharma. that in fact only Buddha together with Buddha. That means all those ancestors and other Zen practitioners are all of Buddha in terms of, you know, within one vehicle. When we practice Buddha's practice as a human being, when we practice Buddha's practice, we are Buddhas. But if we entertain ourselves and speak our personal opinion, then that is not.

[15:07]

So we need to be very careful. And the opening, displaying, realizing and entertaining are those four things. You know, Buddha open the Buddha Darshanan and display or show or point out That is Buddha's darshan or Buddha's insight. And we realize what we are taught or what Buddha teaches, and we enter that path. So those four are kind of an interaction that Buddha offer and we accept and enter there. So Buddhas and students, as Buddha students, we are working together.

[16:09]

Please. I'm feeling two things. One is that he's saying that the face-to-face transmission in a linear way from me to you is necessary in conventional planet space. But I'm feeling something else as well, that the actual presencing of one to another, that itself involves the affirmation of the four seals right there. and that only in the practicing face-to-face can you realize the four seals as a living thing. Am I correct that both those things are happening? I think so. You know, as a dharma transmission, he dogen of his expression, tan-den, Tan means single or one.

[17:21]

And then in transmission. So I translate this as a singular transmission or something like that. That means singular means one. And this expression can be interpreted in a few ways. One is, you know, one dharma, this one vehicle dharma is transmitted, nothing else. And another is, singular means teacher and student are one. This one dharma is transmitted from individual person to individual person at their personal position. But when we receive transmission, teacher and student are one. And we are both in the one viku.

[18:24]

And another possible meaning is this dharma can be transmitted only from face to face, person to person. It cannot be transmitted through internet. or TV, or radio, or any kind of media between person to person. The person, teacher, and student need to have direct communication. Okay, then next paragraph. No, next, same paragraph, but continued. What has been transmitted? is also called the sutra of the wondrous dharma of the lotus flower. So he is saying that the dharma transmitted in our lineage or in Zen tradition is the lotus sutra.

[19:32]

It's kind of an interesting saying because commonly in Zen tradition said, we transmitted separate dharma outside of teaching. So no one said the dharma transmitted within Zen tradition is some kind of sutra. but we transmit mind, only mind to mind, this one single mind, beyond any written teaching. But here Dogen says, you know, this dharma that has been transmitted through Zen Rinis is the Lotus Dharma, Lotus Sutra. But of course this rota sutra does not mean the written book text, but this rota sutra is this one vikudharma as reality. That also important point we need to keep in our mind.

[20:38]

That means the reality expressed in the sutra and the reality transmitted person to person is the same reality, or should be the same reality. Our dharma and practice and teaching should not be something separate or different from what Buddha taught in the sutras. That is another important point of Dogen's teaching. He said, in Shobo Genzo Bukkyo, We said there's no such separate transmission outside the sutra. Please. In the previous lecture, you said chanting the lotus of the wondrous Dhamma Mahayana Sutra. So it's not really Mahayana Sutra, but more like a concept of one beautiful Dhamma.

[21:41]

Mahayana teaching, according to the Lotus Sutra, Mahayana teaching is one vehicle dharma. So these are not two separate things. So in that case, Mahayana does not mean relatively larger vehicles. But they're absolutely large, include everything. That is Daizyo or Mahayana. And this is the dharma taught to bodhisattvas. In the Lotus Sutra, Buddha said, his teaching is teaching only for bodhisattvas, no shravakas, because shravakas are also bodhisattvas.

[22:49]

And because this dharma, capital D Dharma, is also called all buddhas, I mean all dharmas, in this case all beings. There exists Vulture peak, empty space, the great ocean, and the great earth, all of them having dharma flowers as their homeland. So dharma flower is a homeland. And each and everything within this homeland is also dharma flowers. So it's a problem to translate into English. Is dharma flower singular or plural? And Dharma is the same. You know, it is one flower or a collection of many flowers. And it could mean both. That is a strange thing. I mean, really, always difficult for me to translate into English.

[23:58]

In Japanese, there's no such difference. You know, Hokke is always Hokke. There's no Hokkezu or something like that. So we don't have such separation or distinction, plural or singular. This can be both plural and singular. So it's kind of strange. It's not clear. Logically speaking, it's not clear. Japanese people say always something vague. We can interpret from this way or that way. That is a problem, but also that's a good point. to express this inclusive dharma. So anyway, what he's saying here is everything, you know, this entire world is one dharma flower, and everything existing within this world is also dharma flowers.

[25:11]

And this is truly reality, suchness. From here, he lists up the different names of this dharma or this dharma flower. So in original Japanese, this is one sentence until the end of this paragraph. This is truly reality. Reality is jiso in true reality of all beings. And nyose in ten suchness. Nyose is suchness. And the Buddha's insight, this is Buddha's darshanam. And the way the world dwells constantly, this is also from the Lotus Sutra. the way all things in this world is. And reality as it is, this is .

[26:19]

The Chinese character is there, so I don't think I need to write down, write on the whiteboard. And the lifespan of the Tathagata. This is the title of Chapter 16 of the Lotus Sutra, The Lifespan of Patagatas. So this dharma flower is both space, entire Buddha-land in that direction, and also Buddha's lifespan that is eternal, eternity. And this is the profound and unfathomable. That means we cannot measure using some kind of unit usable for human beings. When we measure the time, we use the length of day. You know, the length of one day is 24 hours, and we cut into 24 parts, and we measure one hour, two hours, three hours.

[27:34]

Or we calculate one week, one year, one century, and so on. Those are how we measure the time. And in order to measure the space, we use something close to us. This can be one unit. And one foot is the length of a human foot. That is how we measure the things around us using something close to us. But when we don't, it's really possible. It's useful to us human beings. But there are such measurements valid for the reality itself. this is I think this is a good question so before human beings appeared in this world and before human beings invented such a method of measurement you know there's no time in this universe

[28:48]

and there's no such space in this universe. This is simply one thing, one seamless moment from the time of deep burn until now. This is seamless moment. But when we measure using certain measurement, certain rules, then we make our segments. like one minute, one hour, one day, one year. But when we stop it, or before human beings appeared in this universe, there's no such segment. This is simply one moment and one space. Nothing is big, nothing is small, nothing is long, nothing is short. And then we sit and letting go of thought means letting go of our unit to measure the things, whether like, dislike, good, bad, you know, long, short.

[29:56]

Then we are really one with this seamless time and seamless space. I think that is what Dogen described when he wrote Jiju-Zanmai, when he described his zazen as Jiju-Zanmai. He said, when we sit displaying Buddha mudra throughout body and mind, all beings within this universe reveals its own realization. That means we stop measuring using our ruler. Then there's no such separation between this person and all rest of the universe, and each and everything in that universe. That is another way Dogen described this one vikudharma. Please.

[30:59]

When we let go of our measurement to describe, to discriminate things, then we are really one with all beings and all time and space. I think that is what Dogen says about his zazen in Jizyu Zanmai. Here we are. So unfathomable, profound and unfathomable, and the impermanence of all beings, that is one nature of this Dharma flower, impermanent.

[32:05]

So impermanence and eternity are both there. That is interesting for me. And this is Dharma Flower Samadhi, Hokke Zammai. Dharma Flower Samadhi appeared also in the Lotus Sutra. So this is all, what is going on within this seamless time and space is a samadhi. And when we sit, you know, displaying Buddha mudra, we participate that samadhi. That means, you know, in the first chapter one of the Lotus Sutra, Buddha was sitting in samadhi and eliminate entire dharma world. And I think what Dogen would like to say is when we, that samadhi of Buddha continues, still continues, and by sitting and displaying Buddha mudra, we participate that samadhi of Buddha.

[33:24]

That samadhi is hokkesanmai, or samadhi of Dharma flower. Or in a sense, Buddha didn't stand up from the seat under the Bodhi tree. He was still sitting. And we join his sitting. Please? Can you define samadhi, please? Samadhi. What is samadhi? Samadhi in English. Concentration, absorption. Discrimination, not separation. Okay. For now. So how do you translate that when you're sitting and thoughts come to mind and you are discriminating, is that not samadhi then?

[34:28]

Yeah, when we think. Even when we sit in this posture, if we think that is the same as what we do when we sit by the desk or in front of the computer. So that is not samadhi. But now, talking about sitting meditation on your cushion, What distinguishes it from being samadhi, from when thoughts come to your mind that's not samadhi then? Well, thought coming and going and we think are different. To me this difference is very important. Even when we sit this posture facing the wall, thought are coming and going. even though Dogen called this sitting, shikantaza, or just sitting.

[35:28]

But even when we sit with this posture facing the wall, we can do two more things besides just sitting. One is thinking, another is sleeping. And thinking is not the Zen, and sleeping is not the Zen, but just sitting is the Zen. But within just sitting, thoughts are coming and going, but we don't think. Those thoughts coming and going is not the object of this person sitting. When we think about those thoughts, when we start to think about those thoughts, sometimes I think, I like this idea very much, or I hate that memory coming in our zazen, we start to think, I hate that, or I love that.

[36:33]

When we chase the good idea appeared in our zazen, then we are thinking. But even though thoughts are there, coming and going, but we just let go, they are simply like bubbles, bubbles in the water, just coming and going. It's not my thinking. And so I often say, thoughts are there, but I don't think. This is kind of interesting but difficult to understand, strange thing. So I explain this to the beginners. I use the analogy of driving a car. When we drive a car and put the gear into neutral, the engine is still moving.

[37:38]

but the car doesn't move. So even with this posture, this engine is still moving. And the function of our brain is produce thinking, thinking or imagination or whatever. We don't stop our brain. When we drive a car, when we turn the key, then engine stop. But unfortunately, our brain doesn't, we don't have the key. to stop the engine. So it's still moving. Same as even with this posture, our heart continues to work, pumping the blood. And our stomach continues to work. to digest what we ate, I don't think there is a reason why only our brain can stop functioning.

[38:50]

So everything, the entire world is still working. Because the brain is still working, thoughts are coming and going. That is a very natural thing. But when those thoughts become the object of this person, then there is a separation or a division between the person sitting and the object that is coming and going. Then we have an interaction, I like this, I hate that, or sometimes I want to eliminate them, or I want to keep those ideas and make it more clear. If we do such a thing, we are thinking, this is not zazen. My likes and dislikes, it seems like the likes comes up with the thought.

[39:54]

It's a feeling that I have that comes simultaneously with the thought that I don't like this or I like this. And so I used to just stop doing that. Whenever we are aware that we are interacting with the things happening in our mind, we stop and return to just sitting. Just sitting means this upright posture and breathe through our nose as if the air goes down to our abdomen. So this is a deep and peaceful breathing. And we keep our eyes open. You know, sometimes when we are thinking, we are dreaming. So make sure our eyes are open. and letting go of anything coming and going.

[40:59]

Letting go means letting come. Letting come and go freely. Those are four points of just sitting. And when we are stuck in thinking or with some kind of emotion, something is distorted. often. So, when we are aware, you know, those things are happening, then we return, you know, posture, breathing, and keep our eyes open, that means don't sleep, and let it go. Open our hand, whatever thinking or emotion, we open our hand and return to just sitting. This is what Uchida Mori said, opening the hand of thought. And unfortunately, even we open our hand, next moment it comes back.

[42:02]

That's a problem, but we have to see next moment. That means it stops. But next moment, it starts again. So, Fatou Chamour said, we repeat this billions of times. When we sit with this attitude of letting go of thought billions of times, even... you know, when we are, you know, because next moment thought come back, so when we measure, the 15 minutes or 40 or 50 minutes a period, probably if we measure the time we are thinking, might be larger than, you know, larger than letting go. But still Utsamaro said that is good zazen. But if we, our mind is separate into two pieces, subject and object, and we kind of intentionally

[43:15]

interact with those thoughts, then that is not the Zen at all. So this is a very important point. And does it make sense to you? Yes, it does. Thank you very much. So samadhi is very little, a tiny piece of food for 15 minutes. I don't think so. When we sit with this attitude, you know, not only 15 minutes, But our entire life is one period of samadhi, or one samadhi. So it's the attitude, not the actual... Condition. Well, doing it. Please. I've heard other discussions on samadhi. There are two elements discussed. I think it's shamatha, the deeper pose, and then vipassana, which is insight. How is insight for vipassana different from thinking?

[44:23]

I don't know. I never practiced vipassana. Okay. Please ask someone who has experience. Okay. Please. All that diagram and opening the hand of thought that Kiyama Roshi did, they are very beautiful. It's just typewritten, open, thinking, sleeping, thinking, sleeping, it's very... So, yeah, returning is important. Yeah, but it's a diagram for us to understand. Yeah, that was his very unique way of expressing the Dharma. Okay, thank you. Please. I just had a question on the samadhi, too, since it's translated as concentration, and it seems that zazen could be more called something like awareness than concentration. Yeah, according to Dogen, our zazen is not a concentration.

[45:29]

Concentration means we concentrate our attention to one particular object. and we don't do such a thing. So our samadhi or our zazen is not a concentration. Then what is samadhi? Dogen describes samadhi as jizyu zamai. That is samadhi according to Dogen, being one with all beings. There is no separation between self and the rest of the universe. That is samadhi, I think. Maybe I cannot finish this. That's good, this time. Of here we are, oh, Hokkesan Mai. Dharma, Frawa, Samadhi. And Dogen said, this is Shakyamuni Buddha. as Shakyamuni as, you know, in the Lotus Sutra, or according to Tendai tradition, Shakyamuni Buddha is, not included, is Dharmakaya, Sambhogakaya, and Nirmanakaya.

[46:50]

Those three Buddha bodies are one Shakyamuni. That means, as a dharmakaya, Buddha is eternal. Buddha's lifespan is eternal. But as a sambhogakaya, Buddha allows bodhicitta, and his name was Sumedha. and continued to practice more than 500 lifetimes. And because of this fruit or result of this long time practice, he attained, achieved Buddhahood in his final lifetime. If we see Shakyamuni in this way, Shakyamuni is a sambhogakaya. Sambhogakaya means dharma body attained as a result or a fruit of long practice.

[47:51]

And Nirmanakaya is a manifestation of the dharmakaya within time and space as with certain particular body and mind. and was inserting particular phrase and time in the history. That is Shakyamuni as a historical person who was born in India about 2,500 years ago. That is Nirmanakaya. So all, you know, Dharmakaya, Sambhogakaya and Nirmanakaya I have to say opposite. Shakyamuni Buddha is all those three dharma bodies. Actually, that is this one vikru dharma. And the turning of the dharma flower, that is ten hokke, and being turned by the dharma flower, that is hokketen.

[49:03]

So within this dharma, one vehicle dharma, there are two aspects. One is ten hokke, another is hokketen. And he is going to discuss what is tenhokki and what is tetten after the conversation between Huinan and the father. So I'm going to talk later. And this is the true Dharma eye treasury, the wondrous mind in Nirvana. This is shobo genzo neham myo shin. This is the name of the dharma transmitted from Shakyamuni to Mahakasyapa. I think you know the story when Shakyamuni sat in front of the assembly. assembly expected Shakyamuni give some Dharma discourses.

[50:08]

But at that time, Shakyamuni didn't say anything. Without saying anything, he picked up a flower. That's all. Then, so no one except Mahakasyapa didn't understand what he's doing. But only Mahakasyapa smiled. At that time, Shakyamuni said, I have this dharma. This dharma has a long name. According to this story, the Dharma transmitted from Shakyamuni to Mahakasyapa is called Shobo Genzo, Nehan, Myoshin, Jiso,

[51:25]

This is the Dharma. This is the name of the Dharma Buddha transmitted to Mahakasyapa. Dharma gate of show voice, true dharma. And this true dharma is same as myoho in sad-dharma-pundalika. Sadharma can be translated as myoho or shobo.

[52:33]

Myoho is wondrous dharma, and shobo is true dharma. So these are same dharma. Gen is eye, and zo is treasury. So through dharma, I treasury. And this is the title of the collection of Dogen's essay. So Dogen took the name of the collection of his essay from this dharma, this name of dharma. And next part is Neham means Nirvana. And myo is wondrous. And shin is mind. So wondrous mind in nirvana. And jissou is true reality. Same word in shoho jissou. Jissou, musou is no form.

[53:34]

So true reality has no form. And Mimyo is very subtle. So this whole, this dharma gate that was transmitted from Shakyamuni to Mahakasyapa is Shobo Genzo, true dharma eye. This is wisdom. And also the wondrous mind in nirvana. And that is true reality, but true reality has no form, true reality without form. And it's very subtle. Therefore, it's not understandable using our discriminating, logical, conceptual mind. That is the name of this dharma transmitted from Shakyamuni to Mahakasyapa and from Mahakasyapa until Dogen or even until us.

[54:45]

And what Dogen said here is this dharma and the sadharma in the Lotus Sutra is the same thing. So this is also one vehicle dharma. So he said, this is the true dharma I treasure in the wondrous mind in nirvana. And the manifestation of the body and saving all living beings. This is, you know, all Buddhas manifest their bodies to appear in the world in order to saving all beings. So this is the activity of Dharma Flower. And There is maintenance and dwelling, which are the bestowing of the prediction and becoming a Buddha.

[55:50]

This prediction and becoming a Buddha is Jukkisabha. Ju is to give, or offer, or bestow. And ki is prediction. Ti is a translation of vyayabyakarana in Sanskrit. this is the prediction Buddha gave to all the Śrāvakas from Śāriputra to everyone.

[57:02]

In the first thirteen chapters of the Lotus Sutra, the main theme is Buddha gave this prediction that all all of those shravakas will become Buddha. That is the prediction. And in the 10th, chapter 10 of the Lotus Sutra, Shakyamuni said, when the Lotus Sutra is expanded, Everyone who hears even one phrase and rejoices by hearing the Dharma, all of those people will become Buddha.

[58:04]

So basically, Shakyamuni gave not only those shravakas, but also everyone who rejoiced, hear the dharma and rejoice the dharma will become Buddha. That is what this juki means, giving or bestowing the prediction means. That is what is said in the Lotus Sutra. But Dogen, Dogen Zenji, wrote a fascicle of Shobo Genzo entitled Jutti. And in this fascicle, his understanding of Juki is a little different from what is written in the Lotus Sutra. In the Lotus Sutra, this is really a prediction. That means those śrāvakas and everyone who accepts the Dharma, wondrous Dharma, will become, sooner or later, will attain Buddhahood.

[59:20]

sometime in the future. So this is really a prediction about the future. But in Shōbō Genzō Juki, Dōgen wrote as follows. He says, we should certainly know that the prediction actualizes the self. This actualize is genjo. So prediction actualize the self. The prediction is the self. Prediction is the self that is actualized. So this is not about the future. This is here and now. And for this reason, what has been legitimately transmitted from a Buddha to a Buddha and from an ancestor to an ancestor is nothing other than the prediction.

[60:30]

That means he said, you know, this Shobo Genzo Neham Myoshi that has been transmitted from Shakyamuni to Mahakasyapa, that is prediction. And there is no single dharma transmitted that is not the prediction. So all the dharma, that means all dharma flowers, is itself prediction or juki. And a little later he says, hearing one phrase through following a teacher, from a teacher, and or reading one phrase through studying scriptures is nothing other than receiving the prediction. So prediction is not something given to someone called Buddha, to this one, as, I will become Buddha in the future.

[61:34]

But according to Dogen, when we study and practice or even one phrase of dharma, that is prediction. That means we don't need Buddha. Our practice here and now is itself prediction. That means when we practice following Buddha's practice, we are Buddha. That is what Hinan said in the very end of his conversation with father in the earliest version of the Platon Sutra. When we practice Buddha's practice, we are Buddha. So we don't need to wait for the future, sometime in the future. But when we wholeheartedly practice here and now, Buddha appeared. through our practice. So each and every practice, each and every moment is receiving or giving prediction.

[62:42]

That is Dogen's understanding of receiving or giving prediction. So when I had a genzoe, I think at Chapel Hill, about this first school, you know, I studied entire Lotus Sutra about jukin. And then I compared with Fat Dogen lot and what is written in the Lotus Sutra. I studied the Lotus Sutra because I need to understand what is said about the Jyoti in the Lotus Sutra. But after I read both, I became angry. Or disappointed. The prediction Dogen discussing and the prediction in the Lotus Sutra is very different. In the Lotus Sutra, Shakyamuni gave people who are not sure if they could become a Buddha or not.

[63:50]

So Shakyamuni kind of gave a guarantee, if you accept the Dharma and continue to practice Dharma, you will become Buddha sooner or later in the future. But what Dogen is saying in this fascicle is, if you practice here and now, that is a prediction, and that is Buddha. It's very different. But when I kind of digest both, I started to think probably what Dogen said is what the people who wrote or produced the Lotus Sutra wanted to say. But they described as a story. what Dogen pointed out directly as a reality here and now.

[64:53]

That's the difference, but probably even people who produced the Lotus Sutra wanted to say the same thing as Dogen. That means, for example, in the Chapter Two, as I introduced, you know, it said, even children, as a prey, build, erect the stupa, then those children at the end of the way. If we, you know, focus on that part of the Lotus Sutra, whatever we do as a practice, as a wholehearted practice, then the Buddha way is actualized within that practice at that moment. We don't need to wait until sometime in the future. So probably what the Lotus Sutra said and what Dogen pointed out might be the same thing.

[66:00]

Right? I don't think so. My practice is Buddha, but I am a deluded human being. Okay. Okay, please. Is this like the relationship between desire and vow? Desire and vow. Desire and vow. So the way the arise It opens up a life of practice, moment by moment, energized by what I do. By the way, conviction looks into the future, but it is actualized through the now, too. Yeah.

[67:02]

Please. You made a distinction between practice and wholehearted practice a couple of times or so. I'm sorry. Good. Wholeheartedly. Wholeheartedly is no separation or division. this person and practice are one thing. I think that is what whole-heartedly means. But if we practice for the sake of something we may attain sometime in the future or something different, then that is not whole-hearted. So when I say whole-heartedly practice means when we are our entire body and mind is really in that action activity okay i think so

[68:25]

I wonder, what is that ? We never ever get the answer that we are always wondering until forever. Is that our practice ? Well, someday I will know this is. Maybe we cannot know or we cannot evaluate that now I'm doing wholehearted practice. If we do such a thing, it's not wholehearted. So wholehearted practice is something we can just try, just do. You know, this is what sikham means. When we just do without even evaluation whether I'm just doing or not. If we think, if I'm just doing or not, then we are not just doing. So Shikantada, what just doing means very just doing without even evaluation.

[69:33]

Can anyone else know what you're doing? But... In other than, because there are no object and sub-object, so it's kind of not so difficult to just sit, even though it's very difficult. But in our daily lives, You know, before we start, for example, when we cook in the kitchen, before we start to cook, we have to think, you know, what is the menu, what is the recipe, and what kind of ingredient we need. and what is the procedure, the process of cooking. And we study and understand and make that clear.

[70:38]

And once we start to cook, we Even forget about what is thought, I'm just doing. When we chop the vegetable, just chopping, I think that is wholehearted practice. But if we think in that way, even the preparation, the phase of preparation using thinking is part of wholehearted practice. So in a sense, there's nothing which is not whole-hearted. But if we think so, that is a problem. Please? Is another chair for whole-hearted practice perhaps most intimate? Yeah, and also samadhi. So that is about Juki.

[71:46]

And he said, becoming Buddha, that is sabutsu. Sabutsu is an expression appeared, for example, in Zazen Shin. Shobo Genzu Zazenshin, Dogen quote a story about Mazu. He talks about Mazu's story about polishing the tile. At that time, Mazu was a young monk. He sat day and night by himself in a hanpage. Then his teacher, Nangaku, visited him and asked, "'Mother, what are you doing these days?' And he said, "'I'm all happy to be practicing day and night.'" and what is your intention or why do you practice Dazen so much then Baso said he used this word Sabutsu Zu Sabutsu Zu means to intend to plan so I practice Dazen with intention of becoming Buddha

[73:05]

So I practiced to become Buddha. Then Nangaku picked up a piece of tile from the ground and started to polish on the stone. You know, this is a kind of a strange thing to do. So Basso asked, teacher, what are you doing? And Nangak said, I'm polishing a tile to make it a mirror, to make it into a mirror. Then Vaso asked again, how can you make a mirror by polishing a tile? Then Nangak said, how can you make your body into Buddha by sitting? That is a very interesting and important koan. And Dogen made long comments on this story.

[74:11]

And so in that story, Nanak admonished Baso to practice zazen with the intention or desire to become Buddha. So to sit, to become a Buddha is nonsense, same as to polish a tile, make it into a mirror. That is the meaning in that story. But in Dogen's comment, Dogen said, it's possible to make a mirror by polishing a tile. but rather he said, polishing a tile, tile means, sorry, tiling these five skandhas. Why we can this five skandhas into Buddha by just sitting? But Dogen said, polishing a mirror, I'm sorry, polishing a tile is itself making a Buddha and making a mirror.

[75:19]

It's not matter of, you know, tile become a mirror. But polishing, the practice of polishing a tile is making a mirror. That make sense? Yeah. So this practice is Buddha. That is how Dogen interpret this story, and that is what Sabbath here means. our practice is itself becoming Buddha. Please. Chapter 2 of the Lotus Sutra is on skillful means. But it's actually the chapter where it's announced skillful means is what I was doing in the past when I told you about the three vehicles. But now if that looks skillful means, I'm going to tell you the truth really, there's only one vehicle. And one day it will be here and now. It's here and now. Is it possible, or are you suggesting, or Dogen's suggesting, that the Jyoti, is this another form of skillful means to invite us to practice in a certain way?

[76:33]

Yeah, jukti is a skillful means to make those Sri Lanka people into Buddha, into bodhisattva, those so-called Hinayana practitioners into bodhisattva, that is, Mahayana practitioners. So those Sri Lanka were the great disciples of Buddha. But, of course, at the time of Shakyamuni, there's no such concept as Mahayana or Bodhisattva. So somehow the Lotus Sutra want to make those great disciples of Buddha into Bodhisattva. And, you know, this Juki is a kind of a skillful means to make those Shravakas into Bodhisattva. But Dogen said, you know, our zazen is, he said, juki, is giving or receiving the prediction, and right there we become Buddha.

[77:50]

So this is a kind of a skillful means. Please. Is there no end to skillful means? Yeah, no end and no beginning. Only here and now, here and now. Please. So is the skillful means of being a prediction in the future, that's using things humans know, measurement of time, and that's what makes it the future, whereas we were standing up and saying, when we're in this state, then... In Dogen's understanding of time, there is no separation between past, present, and future. This is also a meaning of one vehicle.

[78:55]

No past, present, and future. This is one seamless moment. So if we are Buddha, this is a simple question now, but if we are Buddha, why do we have to practice? I don't think Dogen said we are Buddha. I don't think Dogen said, we are Buddha. He said, our practice is Buddha. You know, same as Shakyamuni said in the Sutra of the Final Teaching, if we practice following Buddha's teaching after Buddha's death, the Buddha's dharmakaya manifest within our practice. So this doesn't mean our practice make these five skandhas into Buddha. Five skandhas or this karmic self is still karmic. I cannot say shohaku is Buddha, but my practice is Buddha.

[80:01]

I don't know. Anyway, that is how we maintain the one vehicle dharma and also dwelling in. That means our continuous studying and practice, our Gyoji continuous practice is the way we maintain and transmit this one vehicle dharma. I think that is what Dogen is saying. Well then, Dogen starts to talk about the conversation between Shodan and this monk father, and we already

[81:07]

I already talked about that conversation, so we now go to, in this version, page 9, or paragraph 15. Do you find? The paragraph starting... The cause and conditions of Zen Master Father's visit to Kaoshi are like this. Do you find it? Yes, sir. Do you find the place? Okay.

[82:09]

The version I have, page 9. Page 9 or 7. I'm sorry for this confusion. Yeah. We only have five more minutes, so I did sentence by sentence. The cause and conditions of Zen Master's father's visit to Kaoshi are like this. So he finished the story of their conversation. From this conversation, the Dharma flower of being turned by Dharma flower and of turning Dharma flower has been expanded.

[83:13]

So Huynan, the sixth ancestor, was the original person who coined this expression, turned turning Dharma flower and being turned by Dharma flower. Before that, these expressions were unheard of. So Huinan was the original person. Truly, to clarify the Buddha's insight is to clarify the true Dharma eye treasury that is Shobo Genzo. And people who have clarified this are Buddha ancestors. So Buddha ancestors are the people who clarified this dharma flower, turning the dharma flower. Scholars who vainly calculated the sounds and the pebbles of words and letters cannot know the Buddha's insight.

[84:15]

This is obvious now when we see who father used to be before he met the ancestor. So he said, in order to really transmit the person, the teacher should really awaken to this Shogo Genzo. Just reading words and letters like father before he met Shunan, is just calculating the numbers of the words. Saugiro Shofun said, you know, the Buddhist scholars are like a bank clerk. They count the money, but no money is their own. They are just calculating. And Sawakiroshi also said, there are two kinds of studying.

[85:21]

One is studying like ants. Ants go everywhere and get something little by little and pile them in their dwellings. But she said, another kind of study is study like a spider. You know, spider eat something and make it into a beautiful web. That means we need to digest it and express in our own unique way. Otherwise, we are like the bank just counting what Buddha said or what kind of concept appeared in certain kind of scriptures. So what Dogen is saying is we need to study with a teacher who really has Buddha's insight instead of knowing about it.

[86:35]

So to clarify the true essence of the Buddha flower, we should completely penetrate the truth that the opening and displaying by ancestral masters is the one single great matter. Do not seek it in the other vehicles. In this case, just studying Buddha's teaching as a knowledge. So before the ancestor, before Hunan, in China it was unheard, of a non-existent, that true form, true nature, true body, true energy, true cause, and true effect, those are part of ten suchness. He abbreviated a few of them, but he said, I think he's talking about all ten suchness.

[87:41]

All the suchness are not really manifested through their own body and mind as a practice until Shuinan in China. So that means Hina was the first person, first ancestor, who really manifested these ten suchnesses. If we did this kind of thing, we instantly think then what about polydharma? Specifically about scholars and those who are not those who study Buddhist teaching only have an intellectual interest without cultivating it through our life in the body and mind.

[88:54]

Are you saying that he that he here is saying Wei Neng was the first to express that? Express, you know, this ten-suchness. Ten-suchness. Yeah. In this way, as a dharma flower turned dharma flower. Please. This is very different. Well, first I read my teacher's book when I was a high school student.

[90:11]

I didn't understand the answer he found. But I understood he had the same question I had. And through his life, he found what is the meaning of life. And how can I say? And he, not only in that book, but he wrote many other books, and so he explained in a written form what the answer he found. And that is basically Shakyamuni and Dogen's teaching. But if I only read those books written by him, you know, what he wrote is simply the kind of knowledge I could understand.

[91:15]

But when I actually live with him 24 hours a day and see him, how he behaves, in all different kinds of situations, and how he practiced zazen, and how he did other things. By seeing his life, his actual activities, I understood what he wrote. I understood what he wrote in the books. So to study as a concept or a theory or a philosophy and actually practicing with him and seeing how he really lived in certain particular concrete ways, that made me possible to really understand what he meant.

[92:22]

when she wrote certain thing. I think that is a difference. I think the same difference between Dogen's talking here. Is it OK? Well, in this sentence, I had four question marks. This question mark is about singular or plural. or these ten such-ness are these plural or ten different things, or, you know, that ten such-ness said those from the beginning and end, that means from one to nine, are, you know, ultimately one thing. So... How can I write these 10 such-ness as a singular in English? That is what I cannot do.

[93:30]

So I kept the question mark. So these are not 10 separate things. So R sounds strange to me. So is it is or are? That's the question? Yeah. This means I don't know. Anyway, suchness turned by the dharma flower. If Dogen said Huinan was the first person, what about Bodhidharma and five ancestors before Huinan? I don't know. I have a question, but I don't have answer. To me, having a question is a kind of practice. And I don't necessarily need the answer.

[94:33]

That means this is one of the point I can continue to think. Thank you.

[95:24]

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