Good morning, everyone. This is the last story of Kenzoe. I appreciate your patience. I start on page 47. Actually, 48, 47, just in Chinese. This is a quotation from the Mahayana sutra. The name of the sutra is... Let's see. Can I take this? OK.

[01:23]

The name of this sutra is Daijo. Daijo. HONG XIU XIN QI GANG KYO It has a long name. GAI ZHOU HONG XIU XIN QI GANG This sutra was translated from Sanskrit to Chinese in early 9th century.

[02:26]

9th century. So it was very late. I mean, by the time of the end of Tang dynasty, That was around 900, so beginning of the 10th century, they stopped. actual translation of Buddhist scriptures. So, this is a pretty late translation. And I don't know the Sanskrit title of this sutra. This means, daijo, of course, means Mahayana. I looked at the dictionary, but there is no Sanskrit name of this sutra. And some scholars guess this is made in China.

[03:30]

Anyway, hon means true, or root, or original. Sho is life, or to live, or to be alive, or be born, or birth. And shin is mind slash heart. And chi is ground. And kamma is to see. As a Buddhist term, this kamma is used as a translation equivalent of vipassana. and sutra. So, this is the sutra of seeing the mind, heart, ground of the original life of Mahayana.

[04:47]

Something like that. And the reason why some scholars I guess, suppose this is made in China, is in this sutra, the concept of OM is very much emphasized. In the OM, that's Japanese, I'm sorry. appears, for example, in the meal chant. After the five contemplations, we say in Japanese, What do you say in English? Something like, first portion is for three treasures, second is for four benefactors,

[05:49]

that benefactor is a translation of this word, Aum. And the four benefactors in the Moola chant appeared in this sutra. So the idea of, you know, another translation of Aum is death of kindness, Debt of kindness. Kindness or gratitude. That means when someone did something for us, we have some kind of debt and we'd like to return. This returning the debt of kindness is called ho-on. Ho-on.

[06:54]

Ho means to repay or to return. This ho-on is a kind of important word, at least in Japanese Buddhism. For example, I receive teaching from my teacher, so I have a kind of a debt of, you know, beneficial action to me by teaching Dharma. So I feel, not feel, but well, I feel I have a debt of gratitude to my teacher. And when I continue to practice my teacher's teaching and share with other people and transmit the Dharma is one of the ways to repay or return my debt to my teacher, I cannot return to himself, because he's already gone.

[07:58]

So in order to repay my debt of gratitude, I have to transmit my teacher's practice and teaching to other people. In this sutra, it says there are four benefactors, but four kinds of debt we owe, all of us owe. And those four are so-called four benefactors. And those four are parents, father and mother, I think. teachers, and father, mother teachers, and emperor in China, and all living beings, those four, those four are, you know, we can, we

[09:13]

After our birth we can grow and survive and become much grown up because of those benefactors' support. So we have a kind of a debt to all those people. That is the teaching appeared in this sutra. Yes, I don't think the concept of òng is in Indian Buddhism. In China, this is really important. This is a kind of a basis of ethics in Confucianism. maybe not limited in Confucianism, but in Chinese society as a whole.

[10:17]

So, I think what this sutra is trying to do is to, how can I say, make adjustment between Buddhism and Chinese ethics. I mean, after Buddhism was transmitted to China, Buddhism was constantly kind of challenged by Chinese people that Buddhism negates value of family. Because Buddhism put emphasis on leaving home, give up family. So here, In this sutra, it is said, to leave home and become a Buddhist monk, that means home leaver, is one of the most excellent ways to repay those loans. That is a kind of logic that Chinese Buddhists try to, how can I say, make Buddhist teachings suitable or accessible to Chinese

[11:32]

people who are Chinese culture. And this idea continued until very recently, I mean in Japan, until at least first half of 20th century. Even still now, you know, Many of the Buddhist schools keep this idea whole on, repaying the debt of kindness to their founder or the Buddha. It is still an important kind of virtue. So this sutra is important in Chinese, and Japanese Buddhism. And the story in which this part of sutra named Ten Virtues or Merits of Okesa is, let's see,

[12:49]

There was a millionaire. This is, of course, in India, when Buddha lived. And this millionaire had a son. But this son was not a good son. They had a kind of a generation gap. And his son did not value his parents. So this mudroniya had that Buddha was teaching the, how can I say, practice of deepening from the parents. So this millionaire wanted to send his son to Buddha's monastery to listen to Buddha's teachings, but he thought If he asked his son to go to Buddhist monastery, it was clear his son rejected.

[14:05]

So not only for him, but he decided to make a tour of all people, including himself. So all that kind of family went to Buddhist monastery. including the son. And they listened to Buddha's teaching. And I don't know what happened to his son. But this millionaire himself wanted to become a monk. So he left home. Maybe he gave up his worth and gave it to his son. And he became a monk. And right after he was ordained as a monk, he asked, the Dharma name of this millionaire was Chiko. that appears in this quotation.

[15:06]

It says, Chikobiku is the Dharma name of this millionaire. And so this person was a newly ordained monk. And this newly ordained monk asked Buddha to explain what is the virtue of monk's life, life of home-givers. And Buddha explained the undefiled nature of monk's life. Actually, this quotation appeared in a chapter entitled Ku, sho, hon.

[16:10]

I think this is chapter four. Mu, ku, sho, hon. Mu is, no, ku is stain or defilement. Sho is nature, the nature without defilement. And Buddha explain, expound the undefiled way of life of home leavers or monks. And there are four points. One is wearing okesa. First is wearing okesa. Second, so it's about clothing. And the second is about eating. Eating through the practice of takuhatsu or begging. And the third is about medicine. Buddhist monks can receive when they are sick. And fourth is a place to live.

[17:12]

The word is aranya. Aranya. I forgot the Sanskrit word for Aranya. This is a transliteration. Same thing, Aranya. It means quiet place. Often in the forest. So living in the forest. Fourth point. So from the time of Buddha, At least, according to this sutra, those four points, wearing a okesa made of discarded rug, and eating food received through begging, and some kind of medicine,

[18:24]

I think it said the medicine was made from the fermented urine of calves. Urine? And I don't want to touch that medicine. I'm not a good monk. And living in the forest. Those are four important points of monks' lives. And this is about the first one, about clothing or robe. And Buddha mentioned ten virtues of each of those four points. And this is a part of Okesa. I don't think it's difficult to understand, so I just read it and I talk at a point maybe needs some explanation, because we don't have much time left.

[19:26]

So if you have some questions, please give me. Page 48. The world-honored one said to the bhikkhu jiko, Jnana Prabha is Sanskrit word for chi and ko. Chi means wisdom and ko means light or radiant. The Dharma rope has ten excellent merits. First, it covers our body. I think it's very clear. Allows us to separate from disgraceful behaviors, endows with a sense of shame, and the practice of good deeds. As I mentioned when I talked about the reason why Buddha made the limitation of number of the robes.

[20:40]

Some monks possessed many robes and carried a pack of robes. So Buddha decided to limit the number to three robes. But there is another kind of extreme among the monks and asks Buddha. In this practice, being free from desire, especially desire for possession, is important. So why don't we wear nothing? even without possessing the robe. There is that kind of practice in India still in the tradition of Jain. Some practitioners really don't wear anything. And some of Buddha's disciples asked Buddha, that might be better to live without any desire for possession.

[21:47]

And yet Buddha rejected that kind of idea. We should cover our body to avoid a kind of disgraceful behavior. Sawakiroshi often said, the basic purpose of this kashaya is to cover the part of our body between navel and knees. That is another meaning of wearing okesa. That is what this means, to separate from disgraceful behaviors and enter with a sense of shame. And second, it allows us to be apart from cold and heat, mosquitoes and other bugs, harmful pests and poisonous insects, and to practice the way peacefully. I don't think I need to explain this.

[22:50]

It's really clear. And third, it manifests the form of a suramana. Suramana is a Sanskrit word in Chinese and Japanese transliteration, that is shaman. Sha-man. Sometimes, at certain part of Shobugenzo Dogen, he called himself Shaman Dogen. And shaman or shuramana originally referred to religious or spiritual practitioners at the time of Buddha, outside of kind of mainstream Brahmanism or Hinduism.

[23:56]

there are kind of a new type of religious practitioners, including Buddha. And there are other six, including Buddha. No, not including. There were six well-known religious leaders at the time of Buddha, and they were all called Shuramana. And I think shuramana literally means the person who begs for food, I think. So shuramana, who has left home, makes people who see it denied and enables them to keep away from evil mind. common people in the society see shramana or spiritual practitioners, they were delighted.

[25:01]

In the stories of Ryokan, Ryokan is a so-called priest in 18th century, second half of 18th and early 19th century in Japan. I'm going to talk on Ryokan tomorrow at the Bank Research Center. But when he did takuhatsu, many children came to him with delight and asked him to play with. And often Ryokan forgot about takuhatsu and played with children all day. So, you know, those people, spiritual practitioners, or Buddhist monks in certain cultures, are kind of a free person. They don't have much, they don't have a busy life. So they can, you know, play with children, or they can also be a teacher. You know, actually, Buddhist temples used to be schools for children to learn how to read and write.

[26:22]

In Japan too. I think in Sri Lanka and other Buddhist countries also. And fourth, the kashaya is the form of the pleasure burner for human and heavenly beings. Those who respect and venerate it will be able to be born in the heaven of Brahma. Within the six realms of samsara, the heaven is the highest and best place. The hell is the lowest and most difficult to be. And they transmigrate. is if people do good deeds, they will be born in the heaven. If people do bad things, they will be born in the hell.

[27:27]

And nothing lasts forever. So they transmigrate within those six different condition of life. That is the teaching. And to respect, okasami, to respect the Dharma and make some offering and study Dharma for laypeople can be a cause to be born in the heaven. That is one of the important part of Buddhist teaching in Buddhist countries. So many lay people, for example in Thailand, to build a stupa, a very important activity to make offering to Buddha, Dharma and Sangha. And here it said, to venerate or kesa has the same kind of virtue or merit, to be born in heaven.

[28:40]

Fifth, when we put on the kashaya, if we arise the image of treasure runner, It enables us to eliminate many wrong deeds and to give birth to many happiness and merit. Here is a treasured banner. And in the text of Shogun Genbu, the word is the same as treasure banner in number four. But according to the original text of the sutra, this is not a treasure banner. But maybe I don't need to write. It's a treasure stupa. As Dogen Zenji said in Kesa Kudoku a little before, when we wear okesa, we should consider this okesa as Buddha's stupa.

[29:46]

I think that idea came from this statement. So we should see, when we wear okesa, actually including this body, this is a stupa. That means Buddha's relics are enshrined. And this gives birth to many happiness and merit. Sixth, to make a true kashaya, we dye it with a mixed color. We need a space between air and mixed. A mixed color, Dogen-sensei already mentioned about how to dye the color. So it keeps us away from the five desires and enables us not to give birth to greed and attachment.

[30:50]

When we make ukesa, we avoid the primary colors. because those primary bright colours can be an object of our desire. That's the reason we mix with another colour and destroy or mutate the colour of orchestra. And there are five primary colours. And to destroy or mute those five original colors means the destroy to the desire came from the contact between our five sense organs and the object of each sense organ. Five sense organs means

[31:53]

you know, appeared in the Heart Sutra, Eye, Ears, Nose, Tongue, and Body, and Color, what is that? Eye, Sound, Color, Sound, Taste, you know, those five. Yeah. Anyway, so, the meaning of, you know, not the color, means to destroy our desire caused by the contact between five sense organs and the object of those five sense organs. That is what this means. So, Okisa allows us to be free from five desires. and allows us not to give birth to greed and attachment.

[32:55]

Seventh, the kashaya is Buddha's undefiled robe. because it cuts off the delusive desires. That is what it said in the 6th chapter. And allows us to become a fertile rosebuddy, because Okesa allows us to be free from five desires. It helps us to become the fertile earth body, the earth field of happiness. So we are the earth field of happiness. for the people who make, offer support and practice. Actually, the only one that offers in this field of happiness is Sukhudeva.

[34:03]

And Sukhudeva refers to Buddha, Dharma and Sangha. Those are the kind of all the things to make offerings. Then those, it is like plant the seed or seedlings in the rice paddy and it grow and we can receive the crops or grains. So when we support and make any kind of offerings to Buddha, Dharma and Sangha, we will receive the fruits from that good deed. That is the basic idea of rice paddy or rice field of happiness. And eighth, when we put kashaya on our body,

[35:04]

All doings will disappear. I promote the path of ten good actions to grow moment by moment. This path of ten good actions is a genuine goal too. Zen, Go, Do. Do is path. Go is karma.

[36:05]

Or, in this case, action. Zen is good. Or another translation is wholesome. And Ju is ten. And this is one of the old teachings in Buddhism. For example, in Parinikaya, this teaching of Junzen Gozo, or path of ten good karma, or path of ten evil or bad karma, also appeared. For example, this is from a short sutra from Majjhima Nikaya. Majjhima Nikaya in English translation is the Middle Length Discourses. The name of this short sutra is Samādhiti-sutra, or Right View.

[37:14]

Somehow this sutra is expanded by Shariputra. It says, When friends, a noble disciple, understand the unwholesome and the root of unwholesome, this unwholesome is evil, Another translation is evil or bad. Bad karma. And the wholesome. And the root of the wholesome. In a way, he is one of right view. Whose view is straight. Who has perfect confidence in the Dharma. And has arrived at this true Dharma. And fat friends is the unwholesome, what is evil. Fat is the root of the unwholesome.

[38:19]

Fat is the wholesome. Fat is the root of the wholesome. And Shariputra lists up ten unwholesome actions. That is, killing living beings is unwholesome. Taking what is not given, or another translation is stealing, is unwholesome. Misconduct in sensual pleasures is unwholesome. These first three are unwholesome actions are done with our body, and next four is our wholesome action done by our mouth or speech. Those are false speech is our wholesome, malicious speech is

[39:24]

is unwholesome. Gossip or meaningless speech is unwholesome. Those are four unwholesome actions using our mouth. And next one, next three, courteousness, courteousness? Kuri? Courteousness is unwholesome. Ill will. Ill will is unwholesome. Wrong view is unwholesome. These are unwholesome actions done by our mind. Is unwholesome. This is called the unwholesome. And what is the root of the unwholesome? Greed is a root of the unwholesome.

[40:34]

Hate is a root of the unwholesome. And delusion is a root of the unwholesome. So greed, hate or anger. Greed, hate and anger. and delusion, or ignorance, we call them three poisonous minds. Those are the root of those all-pervading and wholesome actions. Then Shariputra continued, Abstention from killing living beings is wholesome. And he continued the opposition of those unwholesome actions. Abstention from taking fat is not given is wholesome.

[41:36]

So abstention from ten unwholesome actions is wholesome. So I can save time. And what is the root of the wholesome? Non-greed is a root of the wholesome. And non-hate is a root of the wholesome. And non-delusion is a root of the wholesome. This is called the root of the wholesome. And finally he says, when a noble disciple has thus understood the unwholesome and the root of the unwholesome, the wholesome and the root of the wholesome, he entirely abandons the underlying tendency to lust. He entirely abandons

[42:41]

underlying tendency to lust. He abolishes the underlying tendency to aversion. He extirpates the underlying tendency to the view and conceit I am. And by abandoning ignorance and arousing true knowledge, He, here and now, here and now, makes an end of suffering. I think this is really important teaching. If we can avoid ten unwholesome actions, or karma, and practice ten wholesome practices, that means we are free from three poisonous minds, Here and now we put an end to suffering.

[43:48]

He said, So from this kind of teaching, you know, to attain Buddhahood is not, you know, in the future as far as forever. But when we do wholesome actions, being free from three poisonous minds, right here, right now, we are within true Dharma. Ah, here is a marker. Samaditthita.

[44:50]

S-A-M-A-D-I-T-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I-T-H-I Pardon? Right view? Pardon me? In English, right view? Yeah. In this translation, it's translated right view. Page? Page 132 of the big translation of Kodama Kaya entitled, The Middle-Length Discourse.

[45:54]

So this teaching of the path of doing good actions is very important in early Buddhism. The ninth benefit or virtue of kashaya or kesa is, the kashaya is itself like a fertile rice paddy, because it enables us to grow in the bodhisattva way. Here, the sutra says, before, in number seven, we are rice. So we are planted in the fertilized field. And when we keep practice and grow and mature, we produce the fruits or grains of Dharma.

[46:57]

That is the idea. And ten is that kashayana is like ara. because it prevents arrows poisoned with delusive desires from harming us. There is a famous story, we are all shot with a poisoned arrow. Poisoned with three poisonous minds. Greed, hate, or anger and ignorance. But this sutra says this okesa is an armor to prevent the poisoned arrow to shoot us. So this is a protection. Those are the ten merits. of Okinawa, and the quotation continues.

[48:06]

Chikko, you should know that because of these causes and conditions, all Buddhas in the three planes, Pure holy rivers put on kashaya all the bodies. So, not only Bodhisattva, not only Buddha, but all Buddhists, all three types of Buddhists, including Shravaka and Pratyekabuddha, Bodhisattva and Buddha, all we are together. And so all the three types of sacred people sit together on the dual platform of liberation. Platform of liberation is, of course, Zazen. So from, this is, I think, fine, Sawakiro said, shave our head, put on an orchestra and sit in Zazen.

[49:09]

That's it. They hold the sword of wisdom, subdue the demon of delicate desires, and enter together the various realms of nirvana that have only one taste. This is really interesting. There are many different realms of nirvana. So nirvana is not only one. There are different... norms of nirvana. But the taste of nirvana is one. That means, you know, depending upon where we are and who we are, the way we experience nirvana is different. But the taste of liberation is the same. One taste of Dharma. At the time,

[50:10]

Orlando Orlando speaks again in verse. Rikushichiko, listen carefully. The great love of happiness field has ten excellent merit. And as usually in the sutra appears the prose section and verse section, and within the verse, One of the same thing repeated. So this is a repetition of what the sutra said. So let me just read. And this is the part we chant for the noon service as an orchestra sutra. So you are familiar with these verses. The translation is slightly different.

[51:16]

Okay, number one. The Dharma rope cuts off the disgraceful behaviors of the world, fulfills the sense of shame, and gives birth to the nice body of happiness. 2. It enables us to be apart from cold and heat. Poisonous insects keep our body and mind solid and attain the ultimate awakening. 3. It manifests the form of home rivers and enables us to cut off the five mistaken dreams and to practice true Dharma. So, when we venerate and make prostrations to the treasure banner of Kashaya, the happiness of King Brahma will be produced. From wearing Kashaya, The Buddha's children should imagine that their bodies, covered by kashaya, is like a stupa.

[52:29]

Then it produces happiness, eliminates world peace, and allows us to be born in the human or heavenly realm. If we take an authentic form and freely express respect, We are a true shurmana. Our actions will not be deferred by worldly dusts. All Buddhas praise the kashaya as a fertile rice paddy and consider it as the highest benefit for all living beings. The divine power of kashaya is wondrous. It enables us to plant the practice that is the seed of awakening. When the sprouts of the rain grow like seedlings in a rice paddy in spring, the wondrous result of awakening is like the fruits in autumn.

[53:44]

It is a true armor as hard as a diamond. Even the poisoned arrow of delusive desires cannot penetrate it to harm us. Now I have briefly praised the Ten Excellent Valids. Even if I continue to expound it extensively for many kalpas, I would not reach the end." That means, not only, not gated only in these ten merits, there are numberless, infinite merits in this kashaya. And the sutra goes a little more. If a dragon puts on even one strand be able to escape from becoming the prey of Garuda.

[54:47]

In one sutra, it's titled Kairyu-kyo. Kairyu means an ocean dragon, or a dragon in the ocean, et cetera, said dragons are powerful animals. Still, dragons are eaten by a big bird called Garuda. So a king of dragons visited Buddha and asked Buddha's help. Then Buddha gave a piece of okesa, then told to the dragon king, give each strand of okesa to all the dragons. then they will be avoided to be eaten by Garuda.

[55:54]

That is the story in sutra. And it's interesting in the next sentence. When crossing the ocean, a person who has this robe would have no fear of any disaster caused by dragon, fish or demons. So, dragon cause disaster. When we do this kind of teaching in the sutras, because I'm not so good Buddhist, I have a question. What Buddha did if Garuda came to Buddha and asked, because of the kashaya we have no food. We are starving. Maybe Buddha give another piece of kashaya to Garuda. Then what happens?

[56:57]

Both dragon and Garuda has a piece of kashaya. What happens? I had the same question when I first read the Sutra of Avalokiteshvara from the Lotus Sutra. You know, when two groups of people are fighting, and Buddha or Kashai helps one group of people, what happens to the other group of people? So, I don't take so seriously about this kind of teaching. Of course, of course. Anyway, even when thunder roars and lightning strikes, as if the heaven is anger, a person who wears kashaya would be without fear.

[58:05]

If a layperson personally holds kashaya, any harmful term cannot approach the person. But this is not so funny. I mean, it's not really a joke. when I read Hishizawa Roshi's and Hashimoto, not Hashimoto Roshi, but Hashimoto Roshi, Kawatani Roshi's lecture on Keisaku Roku, they told that in Japan during the war, you know, Buddhist nuns, who had an old piece of kashaya, or kesa, cut it into small pieces and gave to the soldiers as a kind of a, what they call, a placement.

[59:08]

That kind of, how can I say, belief came from this sutra, But if those Japanese soldiers are protected by Okesa, they went to the battlefield and they, you know, won. That means they killed other people. This is not really a joke. So that is the right thing to do. if, you know, fighting or conflict are happening, what the person who has Okesa, where Okesa should do. I think this, we are in the same situation right now. In the world, people are fighting and conflict each other.

[60:10]

And what is the right way to offer as a person who wears okesa? If we help one side of the people, then that means our okesa kind of harm the other side. So what should I do? I think this is kind of a very important quorum to us. Let's see. Next sentence. If a person has a lost body mind, and aspires to become a home giver, leading the mundane world to practice the Buddha way, all the demons, places in the ten directions. When quake and trouble, this person will immediately verify the body of Dharma King.

[61:18]

So these are the quotes from that sutra about the merit of kashaya. Next paragraph is Dogen Zenji's comments on this quote. These ten excellent merits expressively include the various virtues of the Buddha way. We should clearly study All the virtues, appearing in both birth and death, do not promptly set them aside, after having read it once. So the message I want us to read these ten minutes of Okesa very carefully and examine what this each of ten merits means to us.

[62:24]

So he said this is really important teaching. We should study, paying sustained attention to each and every phrase, what this means to us in our actual practice, in our daily lives, what these ten merits mean. I think these ten merits or virtues, and also Dogen Zenji quoted the five sacred virtues from another sutra, those virtues are not something we can receive, we can benefit from. But I think as a family, we are okesa, we are the part of the okesa, so we need to practice and do activities in the way

[63:27]

Buddha's vow when he took 500 vows to help living beings in this world of patience or world of suffering. So we should take, succeed Shakyamuni Buddha's vow These excellent words are actualized simply by the virtue of a kashaya, not by the power of a practitioner's long and intensive endeavor. This is really kind of interesting and probably important. That is, as a common sense, especially in Japan, you know, the Pure Land Buddhism is called Agra power Buddhism.

[64:34]

And then it's considered to be the self-power practice. But at least according to Dogen, Dogen Zenji, a practice is not a self-power practice. A practice can be done because the merit or virtue of Okesa, and not only Okesa, by virtue of Uryuki, and by virtue of Sutras, and by virtue of, of course, Buddha, and by virtue of the Dharma, and by virtue of the Sangha. You know, we can practice because of the support from all those things. So there's no self-power practice in them, at least in Dogen Zen's teaching. The Buddha said, the divine power of kashyapa is wondrous. I don't know where this saying of Buddha came from.

[65:38]

I couldn't find the source. It is something that cannot be measured or comprehended. There is a space between all and comprehended. We are either ordinary people or wise and sacred people. There is no way to observe and measure and value it, because we are part of it. As Donald Reagan said in the poem of Mount Rue, we can't see the true face of Mount Rue because we are already in the mountains. We are the person in the mountains. So there's no way to measure as an object. But our practice is to live with all beings within that mountain. And as a rule, When we immediately verified the body of Dala King, Dala King referred to Buddha, we were kashaya, without fear.

[66:51]

From the ancient times, there have been many who verified the body of Brahma King without wearing kashaya. So he doesn't put very much emphasis on wearing kashaya or okesa, but again, we have to be careful that kashaya refers to, of course, this particular form of robe, but also kashaya means this emblematic of interdependent origination. So when we do this kind of sentence, we have to see from two sides. Dogon is always saying, even within one sentence, it's, how can I say, communicate or express two sides. Without saying so. So we have to be very careful.

[67:55]

11 o'clock. Next part, until page 57, Dogenzeni again talks about the material of Ukesa. And it's almost a kind of repetition that he said before. But here, Dogenzeni's quote We do Agama Sutra. Agama is a name used in China. Agama is Sanskrit. Agong is Chinese. That's referred to, same as Nikara in Pali. So these are translations of early Buddhist sutras. And I think this quotation is important, so I talk only on this quotation from the Agama Sutra.

[69:04]

Page 53, paragraph 51. The original Agama Sutra states, Next, wise friends, suppose there is a practitioner whose actions or body are pure, and yet whose actions of speech and thought are not pure. If a wise person sees such a practitioner and feels disgusted, the disgust needs to be removed. With friends, suppose there is a practitioner whose actions or body are not pure,

[70:14]

and yet whose actions of speech and thought are pure. If a wise person sees such a practitioner and feels disgust, the disgust should be removed. How should it be removed? Wise friends, it should be done in the same way as a forest monk who finds and holds on fondue. Suppose a monk finds a long cloth. discovered in a rubbish heap, stained with feces, urine, mucus, saliva, or other impurities. He picks it up with his left hand and stretches it out with his right hand.

[71:18]

tears it up and breaks the parts not stained with feces, urine, mucus, saliva, or other impurities, and the parts that have no holes. Wise friends, In the same manner, we will see a practitioner whose action of body is not pure and yet whose actions of speech and thought are pure, do not think of the impure actions of his body. Just think of the pure actions of his speech and thought. If a wise person sees such a practitioner and feels disgust, that disgust should be removed in this way. This is a Buddha's teaching, Shakyamuni Buddha's teaching from Agama.

[72:23]

And Dogen Zenji quotes this part, this teaching, to show how the forest monk picked up fuzoe, or discarded rags, or rubbish heap. But this teaching of Buddha about You know, how to remove disgust to the people or practitioners whose some part of actions are not pure, I think is important also. As I said, the Buddhist sangha is called a great pure ocean assembly. So anyone from any water, from any river, becomes one. On Shall Water, there's no division or separation.

[73:26]

That is kind of a metaphor of Buddhist Sangha. People came from different backgrounds, and each one of us has different characteristics, personalities, and good or strong points and weak points. And none of us are perfect. So there are some weak points. And this is Buddha's teaching. As we read some part of the Vinaya, there is at least one section of Vinaya. called his monks as foolish men. I'm kind of glad that we are foolish men in Buddha's Sangha.

[74:30]

Because we are foolish. We can be the part of the Sangha. So, it's really easy to find your pure path of any people. I mean, we are sustained in certain ways, particular ways, each one of us, in different ways. And we often feel disgust or hatred or anger toward that part of any person. But that is, I think, the main reason of the disharmony in Buddhist Sangha anywhere, in India, in China, in Japan, and in America. Even today we have the same kind of problems as the Buddha's time.

[75:32]

So we are glad and we are fortunate to find this kind of teaching, because Buddha had the same problems. And I think important point in this teaching is that the disgust or anger or hatred, the wise person, have fear against people who have kind of a twisted karma, that disgust or hatred or anger should be removed. Because those things, disgust, anger, hatred, stain ourselves, not that person. We think both anger or hatred or disgust is caused by that person. So if we remove that person, our disgust, anger and hatred disappear. But that is not true.

[76:34]

Even this person gets out of the sangha, the anger is still here. Disgust and hatred is still here. that person. So we should learn, that is what the Buddha is saying, we should learn how to remove the disgust, anger, hatred, our hatred. When we have hatred or anger or disgust towards other people, we don't think we are impure. When we judge other people, we think we are okay. But they are problematic. But I'm okay. That is a problem, I think. So I think disgust, hatred, anger are staining ourselves. So those things are not a problem of that person, but a problem of this person.

[77:40]

So we should really learn how to remove their anger, disgust, hatred within ourselves. And we can, only a person who can remove our own disgust, hatred and anger, that person cannot clean our karma. So we have to work on it. That is our practice. And the fact that the Buddha taught, I think, is really wonderful. He said, like some forest monk make orchestra, they sound stained. There's no fancy, clean cloth material is discarded in the rubbish heap. Anyway, somehow, it's stained, like us. So that's why Dogen said, we are like Funzoe.

[78:41]

We are somehow sustained in certain ways, each one of us, without any exception, probably except Buddha. But somehow, as Buddha said, we pick up the material with both hands. I think both hands are important. If we only have one hand, we cannot work. with this half-stirred rug around both hands, and we As an interior orchestra, we can only use the relatively clean part. And we have to cut off the really stained part. And I think that is what we should try with ourselves. And we need to be a part of the oppressor.

[79:50]

In order to do so, we need to make effort to cut off the strained part of ourselves. So, we really think, consider ourselves as fools or, you know, discarded love. That means that has no market value. That means no attachment to this body and mind. Otherwise, we cannot be a part of okesa. And in order to do so, we should cut off or get rid of the really stained part by ourselves. And when we, you know, encounter other people, we try to see only a relatively unstable part of that person. And forget about the unstable part of that person.

[80:51]

That is... The way, you know, first monks collect the material of okesa, and that is the way, I think, we create sangha as a pure ocean assembly. I think this teaching of Buddha is important to understand what Doge-san is, and Sangha is also. So I talk on it. Rest of what Doge says until page 57, I think he already mentioned before. I'll put page 57.

[81:53]

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