Good morning, everyone. During this precept retreat we study Dogen Zenjutsu's comment on the 16 precepts we receive in this tradition. And yesterday I talked until the repentance, page 2, And I already talked on what Dogen Zenji said in this text, but there is another verse of repentance appeared in the commentary on this text. And I think it's interesting and important. I'd like to introduce another verse of repentance and go forward. This verse of repentance appeared in a sutra named Kanfugenkyo, maybe.

[01:06]

Kanfugenkyo. Maybe I never read this sutra, and there must be no English translation, so you don't need to write them. But in this sutra, there is a verse of repentance, and that is a different kind of repentance. The verse of repentance written in this text, that is, I have made countless bad karmas in the past. All of them were caused by beginningless greed, anger and ignorance. Born of my body, speech and thought, now I make complete repentance of all." This is a kind of a, not popular, but common verse of repentance in Soto Zen tradition.

[02:11]

So we recite this verse. But this one is a little different from . Let me read the verse. This is my translation. It said, the ocean of all karmic hindrances arise thoroughly from delusive thoughts. If you wish to make repentance, sit in upright posture and be mindful of the true reality. All misdemeanors are like frost and dew. The sun of wisdom enables them to melt away. Let me read it again. The ocean of all karmic hindrances arise thoroughly from delusive thoughts.

[03:15]

If you wish to make repentance, sit in upright posture and be mindful of the true reality. All misdemeanors are like frost and dew. The sun of wisdom enables them to melt away. The first line, the ocean of the karmic hindrances, this ocean means infinite, boundless. So our karmic hindrance is really boundless. For many lifetimes we have been living without a clear understanding and awakening to reality, therefore we have been living in a very kind of a self-centered way, and therefore we make many twisted, harmful karmas.

[04:22]

And those karmic hindrances arise solely from delusive thought, Delusive thought is a translation of Japanese word mo, or Chinese word mo zo, or mo so. Mo is delusive, and so is the same so in like a perception. And Feng Chiamaroshi said, let go of thought. or opening the hand of thought, he used this word, thought. And an important point is more so it sounds like there is delusive thought and not delusive thought. What is not delusive thought in English? Right thought, correct thinking. But this is not opposition of correct thought, but all thought are delusive.

[05:33]

That is what it means. So this means there are two kinds of thought. This doesn't mean two kinds of thought, because we don't have the right thought. and we have delusive thought, therefore we create karmic hindrances. But as far as we are living based on our thought, thought is maybe delusive is not right English word. Maybe this fiction might be better. You know, all the thought is fiction. It's not real reality. Within our thought we kind of process the stimulation we receive through six sense organs and we create a perception and thinking and judgment and take action based on that. We don't really see the reality, the true reality, before being processed within our mind.

[06:43]

So as far as we are taking action based on the thought from our perception, then that creates karmic hindrances. So actually all thoughts are delusion or illusion or fictitious. So within this thinking, we feel I did something wrong and I want to make repentance. That is, of course, a good thing in terms of good and bad. But still, this repentance itself is fictitious. Of course, it's important and the right thing to do, but still fictitious. So if you wish to really make repentance, this verse says, sit in upright posture and be mindful of the true reality.

[07:55]

True reality is a very common word I often talk about, that is, this soul. And, you know, jitsu is true or genuine, and so it's usually translated as form. But to translate this, in this case, this so as form is kind of confusion. So I translate this as true instead of form, true reality. And this is a part of a longer expression, shoho jiso. This is one of the key words in the Lotus Sutra. Shoho means all beings. In this case this ho or dharma means beings, so true reality of all beings.

[09:01]

So we need to be mindful of true reality of all beings. That is what our zazen sitting practice means. And I translate being mindful, but actually the word used in this verse is she, means think. So more literal translation, sit in upright posture and think of true reality. But this thinking is not right. That's why I translated, be mindful of, but be mindful of still kind of a problem. It's not something we do using our mind, but when we sit, we let go of thought. So this thinking is the thinking of not thinking. By not thinking, by letting go of our thought, we free from fictitious thinking.

[10:13]

So sitting, when we sit, we don't contemplate or we don't think or we don't be mindful or some object called a true reality. If there is a separation between person sitting and observing the true reality as object, then this is not zazen at all. But what we do in our zazen, sitting within this upright posture facing the wall and letting go of thought, is just be be part of this true reality. I don't like the word part, but you know, we are part, we are one of the all dharmas. We are not the outside of all dharmas. We are part of all dharmas. We are inclusive. So the way, the true reality of all beings means the way all beings are, and we are part of all beings.

[11:15]

And yet, when we start to think, we become like an observer. I observe the true reality, the way all things are, and create a kind of a principle, or a law, or some kind of statement, and think this is the way all things are. As far as we are doing such action, We are observer and we are outside of all beings. But by letting go of that kind of action and really just sit, we are simply part of all beings. So we don't see anything in our Zen. We don't contemplate of anything. We don't meditate. We do nothing but sitting. That is what just sitting or sikantaza means. So does that mean that you're not even aware of your thoughts?

[12:27]

Aware of what? Aware of what means. That's a good question. We have to be careful. Of course, thoughts are always coming and going, and we let go. Without awareness of thoughts coming, we cannot let go. So whenever we are interacting with those thoughts, when we sit facing the world, there are no objects, interaction with outside things. But thoughts coming up from our consciousness become the object. And often we entertain ourselves with those thoughts, or sometimes we fight against those thoughts, or sometimes we try to chase after the thought.

[13:28]

If we do such a thing, there's a separation. between person sitting and thought coming from the consciousness. When there is such separation between subject and object within ourselves, then that is not the agenda. So we stop doing such a thing and let go and return to sitting. That is what I said yesterday. So there is, of course, awareness, because our mind is still working. But if we think there's some object of awareness, then we have to let go even the awareness. Where we are? I forget. I'm sorry. Oh, think of true reality. So we don't even think of true reality. And this verse is saying this sitting itself is repentance.

[14:33]

So, you know, the verse of repentance in this text is about some kind of particular actions or harmful karmas. And when we feel I made some mistakes, I feel sorry or bad or painful, so I make repentance. Of course, that is what repentance means. But when we see this sitting itself, repentance, it's much kind of deeper, more subtle. It's not only about some harmful actions. Even when we do something good to help others, or something good to, for example, to study dharma or to practice, still if we take really deep and close look at the reality happening inside of ourselves, we see three poisonous minds still working.

[16:00]

For example, when I was young, right after I became a monk or priest, I want to study Buddhist teaching and I want to practice more than others. And I want to be a good disciple of Buddha or a good disciple of my teacher. That was kind of a motivation of my study and practice. It's not bad. Without that kind of motivation, I couldn't practice, I couldn't study. Still, when I observe or look inside of myself, there is a greed. and a competitive mind. I want to be a good student, to be a better student than others.

[17:04]

So I often, not often, but I almost always want to go to the Zen door earlier than others. And I want to study more than others. I want to get more knowledge and understanding than others. This competitive mind creates, what is the word, Sometimes I feel I'm better than others, but more often I think others are better than me. So I feel, how can I say, envy, and also I have a kind of anger toward myself, and this anger And sometimes I hate myself. And this anger and hatred become an energy to study more.

[18:07]

This is not a bad thing, studying and practice, but still that driving force of this action, this good action in a sense, is poisonous mind. But we don't see, usually we don't see that motivation itself is poisonous. Motivation of doing good things can be poisonous. And it's very difficult to find that poisonous motivation because we are doing good and people might praise me. And we are often, how can I say, drunk or blind because of my good actions. That is one example, and another might be, I often talk about my experience at the Valley Zendo in Massachusetts.

[19:17]

Three monks from Japan lived in the woods in western Massachusetts, and we cut the trees, cleared the land, and tried to establish a small zendo. So that work was for the Dharma and I believed my activities are based on my vow to share Dharma and practice with American people. But within that work or process of establishing the place to practice, I cut many trees and killed many living beings, and one time we didn't have water there. So I dug a well with a shovel.

[20:17]

That's fine. I have a problem on my right knee, I think now. So this is a result of my bad karma. Anyway, so I dug about 10 feet And one time we had a lot of rain and the hole was completely filled with water. And the next day I found a skunk was drowned and dead in the water. So my action with good motivation for the sake of dharma, some living beings are dead. But often because of my good motivation and people, you know, not, you know, scold me or blame me for what I was doing, so I easily kind of drunk or blind because of the good motivation.

[21:20]

And that is a problem. I mean, even when we do good things, something harmful could be done. And it's very difficult to repent that kind of harmful things. But when we sit and let go of thought, let go of my idea of what I'm doing, then I naturally become aware of what is happening inside and outside of myself. It has nothing to do with my idea, my thinking. You know, many living beings are killed with my actions, and yet I think this is a good thing. That is really twisted, and this twisted karma is really difficult to clearly see.

[22:26]

But when we sit and let go of my idea even about Buddhadharma, then we start to clearly see what is happening inside of ourselves. I practice hard because of my greed or anger or hatred. And as a result of my work for the Dharma, many living beings could be killed. So what? This is really difficult thing to repent because we usually don't see that. So I think this zazen itself and being part of this true reality of all beings is very important to keep us awake to really happening. And many of the harmful things

[23:33]

to living beings are done by, I think, not evil people, but by diligent and eminent, bright people with kind of a good reason, like a peace or like a nation or justice. Now, war is often done with very good words for very good reasons. Not many evil people could cause war, but war was done by good people. But that is a problem. And that kind of problem is very difficult to repent. So we have to be really, how can I say, deeply see what is happening inside of ourselves and what is a result of our actions with good motivations.

[24:44]

To do so, this sitting and letting go of our idea or thinking, thought, is a really important practice as a repentance. So I don't think to say, I'm sorry I made such and such a mistake is one of the practices of repentance, and that is important. That dependence puts a kind of period on that harmful sequence and we can start new, fresh. But we need to be aware that there are much deeper and more subtle, harmful ways of the three-poisonous mind working.

[25:46]

And to be aware of that or awake to that reality as a repentance is really important. Uchiyamaro, my teacher always said vow and repentance should be always together. So this simple sitting, just sitting, from one side this is a practice of bow, bodhisattva bow, and from another side the same sitting is a practice of repentance. So both are included in this really simple practice of just sitting. And the final two lines in this verse is, All misdemeanors are like frost and dew, the sun of wisdom, enable them to melt away.

[26:52]

I think this misdemeanor is a problem. I think misdemeanor is action. I don't think action can be melted away. Action already done cannot be melted away. But I think kind of a harmful influence from that action done in the past can be melted away. but the action already done cannot be melted away. So, what is a better English word? The original Chinese word is tsumi or zai, shū zai. Shū means many, same shū. In shujo, and zai, when I look up the Japanese-English dictionary, this means sin, guilt, and fatales.

[27:58]

I think I write down, yeah. Sin, crime, fault, misdemeanor, wrongdoing, misconduct, offense. Fatales are This is not a translation workshop, so if you have any idea, please let me know. Anyway, this is another verse of repentance. Then let me go to the next. a section that is three refuges. This is a first set of the three precepts within 16 precepts we receive. Around the middle of page two, three refuges. Next, take refuge in the Buddha, Dharma, and Sangha.

[29:03]

There are three aspects in the three treasures. These are the absolute three treasures, the manifesting three treasures, and the maintaining three treasures. The unsurpassable true awakening, or anuttarasambodhi, is the Buddha treasure. The reality that is pure and free from defilements is the Dharma treasure. The virtue of peace and harmony is the Sangha treasure. These three comprise the absolute three treasures. The one who was born in the world and realized awakening is the Buddha treasure. The reality to which the Buddha awakened is the Dharma treasure.

[30:09]

Those who learned the Buddha and the Dharma are the Sangha treasure. These are called the manifesting three treasures. The one who appeared in the empty space or in the dusty world in order to edify heavenly and human beings is the Buddha treasure. The truth that expresses itself in the form of the Buddha's teachings stored in the ocean treasury and recorded in the scriptures on the patala leaves in order to transform, animate and inanimate beings is the dharma treasure. Those who relieve others of all different kinds of sufferings and release them from the burning house of the three worlds are the Sangha treasure.

[31:12]

These are the maintaining three treasures. When you take refuge in the Buddha, Dharma, and Sangha, you become qualified as one who has acquired the great precept of all Buddhas. Continue as a student of the Buddha. Do not become a follower of other ways. So when we make repentance in the precept ceremony, that means we make a commitment to change the direction of our life from an ego-centered way to the way or path of bodhisattva. That means to live together with all beings in harmony. Next, we receive the precept of three refuges.

[32:24]

That means taking refuge in Buddha, taking refuge in Dharma, and taking refuge in the Sangha. And according to Mahayana Buddhism, and here Dogen Zenji mentioned, there are three, not kinds, but three aspects of the three treasures. And those three are, in my translation, absolute three treasures, manifesting three treasures, and maintaining three treasures. Original word for those three, aspect of three treasures, is Ittai Stambou. And genzen, sanbo.

[33:32]

And juji, sanbo. San means three. Ho means treasure. Sometimes translated as three treasures or triple treasure. And ittai literally means one body. That means those three are one thing. It's not three different things. That is what this ittai means. So I translate this as absolute three treasures. And gen means appear. And zen means in front or in front. That means the three treasures appeared in this world. And ju means dwell.

[34:39]

And ji means maintain. So I translate this, Maintaining Three Treasures, and I explain each one of them. Not me, but Dogen. First, he make a comment on the... Okay. Okay. As the absolute three treasures, the Buddha treasure is the unsurpassable true awakening, or anuttara samyaksam body. This awakening is itself Buddha. And the reality that is pure and free from defilements is the Dharma treasure. And the virtue of peace and harmony is the sangha treasure.

[35:49]

These three comprise the absolute three treasures. This is Dogen Zen's comment on the three treasures, I mean absolute three treasures, and this means the reality of all beings itself is through three treasures, Buddha, dharma and sangha. And as I often say, according to the Lotus Sutra, true reality of all beings is expressed as a ten-suchness. And ten-suchness means... Well, it takes another one hour when I start to talk on this. But basically it means we are living within time and space. And each one of us exists as kind of a unique being, unique person or unique being.

[37:02]

And it has its own form, nature, substance or body, and energy and function. So each one of us has a unique uniqueness. And that is first five of ten suchness. And next four suchness is cause, result, and conditions, and recompense. are in, in Japanese, in, nen, ka, and ho. I think these are the relation with other beings within time and space.

[38:04]

Cause and result is a relation within time. The most common example used in Buddhist teaching is seed. and flower or fruits. When seeds are planted and it starts to grow, and when it's fully matured, it blooms, flowers, and bears fruits. Seed is cause and fruit is result. So this is a relation or connection within time. Seeds become a mature tree and bear fruit, and within fruit there is another seed for next generation. This is how things are connected within time as a cause and result, and cause and result.

[39:07]

And conditions means even when seeds are planted, If there are certain conditions lacking, the seeds cannot sprout. Seeds need water, some humidity and temperature. and sunbeam and all other things. And not only the things or factors that actively support this seed to grow, but also things that didn't happen. For example, if a seed was planted, if a bird came and picked and ate, then this seed cannot grow. So the fact that no bird came to eat this seed is also conditions this seed can grow.

[40:15]

That means all the birds didn't eat this seed are helping, supporting this seed to grow. So not only things happened, but also things didn't happen help this seed to grow. That means everything. even, you know, how can I say, not only things on the earth, but, you know, we have certain temperature because there is a certain distance between sun and earth. You know, sun, what keeps this distance between sun and earth? We don't know. I think everything in this universe allows the sun and the earth to keep a certain distance. If the earth is even a little bit closer to the sun, the conditions on the earth might be very different.

[41:20]

or if it's more distant than where it is, then our Earth is much colder. So we are right within the same light distance. That's why this form of living beings can be on this Earth. So the energy or power which keeps this distance between sun and earth is also supporting this seed to grow. So really everything is supporting this seed to grow. So this condition is a relationship of this seed to all beings within the space and and cause and result is within the time. And recompense means when this seed grows and becomes fully matured, the tree blooms flowers,

[42:36]

Then flowers blooms, butterflies and bees and other insects come to get nectar. So these seeds, when in a very immature stage, have something to offer to others. That is what decompense means. So when we are immature, we receive the support from all beings. And when we become fully matured, we also offer something to this network of interdependent ordination. So those four Suchness means this unique tiny things can exist and continue to exist and live as a plant because of the support from everything within space and time.

[43:49]

And actually, there's no such independent things called a seed or a shohaku beside this interconnection. We are simply one knot of the net, Indra's net. And there's no such things called a knot. Within the net, a knot, we think we are independent. But without this connection of each thread, there's no such thing called a knot. So not simply a connection of all different cause and result and cause and conditions. That is what this true reality of all things means. And those are nine suchness.

[44:53]

And the final ten suchness is from the beginning to the end. complete, how can I say, the word is complete identity of from the beginning to the end. That means from beginning to the end, this is one seamless reality, there's no such separation. So, and in my understanding, this is what Dharmakaya means. So there's no such, as I said yesterday, there's no such flow of time. This is just one moment from the very beginning to the very end. This is one seamless space and all beings are interconnected with each other without any independence.

[45:58]

So actually, in the case of absolute three treasures, this reality itself, the Buddha's dharmakaya itself is a Buddha treasure. And the way things are within interconnection, that is what peace and harmony means, is dharma treasure. and each and everything within this time and space are Sangha treasure. So within these absolute three treasures it has nothing to do with the certain religion called Buddhism. The reality of all beings living together and interconnected itself is Buddha and is Dharma and is Sangha.

[47:01]

And we are part of it, whether we become Buddhist or not. So that is the first aspect of the Three Treasures. Please. Yes. Is this the same, if I understand, when you say in your snack we pick one up, we pick everything, so whether we pick santa or buddha or dharma, we have everything? Yes. That is what one body means. There is no separation. And the second aspect of sri-traja is called manifesting. Dogen Zenji says, the one who was born in the world and realized awakening is the Buddha treasure.

[48:06]

This refers to Shakyamuni Buddha. He was born as a human being in a certain place, India, born at a certain time, about 2,500 years ago. and that person awakened to this reality. So in this case Shakyamuni Buddha was a Buddha treasure. So this is, in a sense, this is a manifestation of these absolute three treasures within time and space. And The reality to which the Buddha, in this case Shakyamuni Buddha, awakened is the Dharma treasure. So according to the history of Buddhism, when Shakyamuni Buddha was sitting under the Bodhi tree, he awakened to the reality of all beings.

[49:26]

That awakening to that reality makes him Buddha. And the dharma is the reality to which Shakyamuni awakened to. And when he makes the decision to stand up his dazen and walk to the deer park to share that awakening and that dharma he awakened to, in order to share that truth or reality, he needs to explain what he awakened to, what he experienced, using words. And that is the teaching about this truth or reality. So what Buddha taught using words are also called dharma.

[50:30]

So Buddha's teachings also are part of dharma treasures. And the sangha... my translation is, those who learn the Buddha and the Dharma are the Sangha treasure. I'd like to make change on this translation. The original is very simple. Gakku, Butsu, ho, ze, sou, bou. Gaku means study, and butsu is Buddha, and ho is dharma, and ze means this, sou is sangha,

[51:44]

How is treasure? So I translated, I added those people, those who study Buddha and Dharma as Sangha treasures. But the problem is whether this is two words or one word. This can be Buddha Dharma. When I made this translation, I thought this Buddha and Dharma, people who studied Buddha and Dharma. But it could be one word as Buddha Dharma, as a compound. I think that makes the sentence, at least the sentence, simpler. And also another problem is not a problem, but I think this is a mistake.

[52:55]

That means I made Sangha treasures plural. This should be singular. But I think I made this plural because the subject of this sentence is those. those people are plural. So Sangha treasure, if we make Sangha treasure as plural, this means each of those people are Sangha treasure. But this Sangha treasure is one thing, so this should be singular. So please. I think study is better than learn. I think when I made this translation, I think study is something intellectual and learn is more practical.

[53:57]

But learn is not so practical. I'm practical, but learn is not right in the case of studying Buddha Dharma. You know, this is, there is a same problem when Dogen said to study Buddha ways to study the self. This study, what is study? And this word study in Japanese is manabu. And in Japanese word manabu comes from manebu. And to, this mane means to, what is word? Imitate. Imitate. Like a baby bird learn or study how to fly.

[55:00]

They imitate their parent do. That is how a bird study or learn flying. That is the word. So to follow or study or learn means to imitate what the parents or teachers or predecessors are doing. That is what studying is. So this studying is not simply memorizing what is written. So this includes doing. So if English word study has that connotation, that is OK. So that is OK. But intellectual study should be also included. Is practice include study?

[56:02]

You use them together, the study and practice. Yeah, then the English become messy and vague. I know. So we have to redefine what study means in Buddhist texts. I was going to say, there are things one studies with the body. I studied Aikido once. Not only body, also mind. And the mind. Well, right. But there are things one studies with both. It can't include everything. Yeah, that's a problem. Whichever word we use, we have problem. That's why we need to see the reality. Okay, so that is Sangha treasure. That means, you know, In the case of manifesting three treasures, Shakyamuni Buddha, who was born in India about 2,500 years ago, was Buddha's treasure.

[57:14]

And the reality Buddha awakened to, and the Buddha's teaching, Buddha offered, to share that truth or reality with others are also dharma treasures. And a group of people or a community of people who study this buddha dharma or buddha and dharma are sangha treasures. This is what genzen sanbo or manifesting three treasures means. And the third one is Jyu Jisanbo. Jyu, as I said, is dwelling or abiding and maintaining. This means when Shakyamuni Buddha died, Buddhist Sangha lost one of the three treasures.

[58:20]

That is Buddha. But the history of Buddhism continued, and those sweet treasures have been maintained for more than 2500 years. So after Buddha's death, there is something that maintains those three treasures, this dharma and practice and community and tradition. That is called maintaining three treasures. And Dogen Zenji's comment on the Buddha treasure in this maintaining three treasures is, The one who appears in the empty space or in the dusty world in order to edify heavenly and human beings is the Buddha treasure.

[59:26]

This empty space is kokū. And dusty word is jinchu. In this text, these kanjis are included, so you don't need to copy the kanji. Ko and ku. Ko means void, and ku is empty. I translate this empty space. And jin chu is dusty world. Chu is inside or within dusty world. That means Buddha appears.

[60:31]

After Shakyamuni died, this is after Shakyamuni died, Buddha appears within empty space and also this dusty world. This also means other emptiness. And other certain beings, or in Japanese, mu and umu, Does it make sense? Buddha appears as an emptiness and also as a being to teach us, to enable us to awake to the same reality Shakyamuni awakened to. And this can be two aspects of Buddha's teaching, or two sides of one reality.

[61:36]

And, you know, as a common sense, the Buddha treasure in the earth, maintaining three treasures, is this kind of thing. I mean, statue, Buddha statue is considered to be the Buddha treasure or Buddha's relics. something that can be the symbol of Buddha. Those are kind of Buddha treasure within dusty world, taking certain form. But these forms are also empty. So that is Buddha treasure after Shakyamuni Buddha passed away. Does it make sense? Buddha appeared as emptiness and as a being. And this Buddha statue is one of the beings that are symbol of Buddha.

[62:47]

And we make prostration. toward Buddha almost every morning. And it seems like we worship that statue, but we don't really worship the wooden statue, because this statue is just a form that is a symbol of empty reality. So actually we bow to Buddha statue, we bow to this reality as a whole. That means Buddha's Dharmakaya. But it's very difficult to worship Dharmakaya because it has no form. So this is a kind of appearance or appearance as a symbol of this formless Dharmakaya. And because we need certain object when we do certain forms as a ceremony, we bow toward this statue.

[63:57]

So this statue is not really a Buddha from one side. But from another side, this is really a Buddha. I mean, you know, this, please. Yeah, actually everything appeared within this time and space, our Buddha. Because they are empty. So we take refuge in Buddha, Dharma and Sangha as one seamless reality through time and space. But in certain time and space we need certain things. Because we have certain form, certain life, certain way of doing things.

[65:02]

We need certain object. So we kind of use those objects, in this case a piece of wood. That is one understanding. But I don't think Dogen Zenji completely agrees with that idea. According to him, this is really a Buddha. That means the piece of wood is one of the all beings and this is really empty. So this is really a Buddha. And also people who made the Buddha statue made with faith. You know, when you sew raksu or okesa, each stitch, you say, I don't know if you say, really say or not, but, I take refuge Buddha, Dharma and Sangha. That is the attitude of each stitch.

[66:06]

And people who make Buddha statues do the same thing when they make a sculpture. So their face and their action as a practice based on the face within three treasures makes this piece of wood into a real Buddha. So when we vow to the Buddha statue, we really vow to this being, not only this being, but all the causes and conditions make this being possible. like a sculptor's face and practice and activity and all other people's face to bow to this Buddha. Then this piece of wood would function really as a Buddha.

[67:10]

So that is a Buddha treasure, maintaining three treasures. Sometimes when we see the leaves falling in the winter, or when the flower blooms in the spring, or when we see the moon, or when we see the ocean or water, we can see Buddha. Of course. Of course, when we see Buddha statues also. But every time we sit, we take refuge in Buddha, Dharma, and so on. There's, you know, religions like that. There's a... In the case of Zazen, there's no object, but we are part of this interconnectedness. Right?

[68:20]

And next is Dharamathraja. My translation is, the truth that expresses itself in the form of the Buddha's teachings stored in the ocean treasury and recorded in the scriptures on the patala leaves in order to transform animate and inanimate beings is the Dharma treasure. Commonly, dharmaturgy is in maintaining the three treasures, is the written scriptures. or sutras or commentary on the sutras or other, you know, writings about Dharma or Buddha's teaching is considered to be the Dharma treasure. So in Japan, when we are trained at a Japanese monastery, you know, it's prohibited to place Buddhist sutras on the floor.

[69:37]

because it lacks respect to the Dharma treasure. But basically, what Dogen Zenji is saying is the same. This is the teaching of Buddha. The word, the ocean treasury, refers to the Mahayana teaching. After the Shakyamuni Buddha died, after a few hundred years, maybe two or three hundred years after Buddha's death, Mahayana Buddhism emerged. So usually we think what is written in Mahayana sutras is not Buddha's teachings. at least what was said by this historical person, Shakyamuni, and that is true.

[70:41]

But within Mahayana tradition, it is said, Mahayana teaching was told or taught by Shakyamuni, but the record was not transmitted, but it was hidden within the Dragon Palace in the ocean. And Nagarjuna visited that dragon palace in the ocean and found the Mahayana sutras and brought them back to the world. So these scriptures stored in the ocean treasury refer to Mahayana teachings, such as Prajnaparamita Sutras. And recorded in the scriptures on the petal leaves is a kind of leaf of a tree.

[71:45]

And all Buddhist Buddhist scriptures are written on the leaves. So this refers to the nikāya or āgama sutras and vinaya texts and also the commentary on those sutras and vinaya written on those uttapattara leaves. That means recorded of Buddha's teachings and Mahayana teachings. So, did that mean that the scriptures were literally written on the leaves, or is that metaphorical?

[72:48]

It's really written on the leaves. So, those are the dharma treasures, the maintaining three treasures. And those who relieve others of all different kinds of sufferings and release them from the burning house of the three worlds are the Sangha treasure. I put this word others, we relieve others of and then release them, them also refer to others, but this is not really in the original sentence. There's no subject and no object. So we need objects in English, right? So I put others and them, but this is not only others and them, but including ourselves. That means those who relieve others and themselves.

[73:51]

Not only others, but first we need to relieve ourselves. The original expression here is Do-I-Sai-Ku. If you are familiar with the Heart Sutra in Japanese, Do-I-Sai-Ku is a part of the Heart Sutra. In the beginning, it said, . is not included. So this is the fact that did. Relieve all sufferings. That is . all beings released from the burning house of three, or triple world, that refer to samsara, transmigration within samsara.

[75:08]

So people who are working to To release all suffering and to enable all beings to escape, not escape, release from the burning house. And this triple treasure is called the burning house in the Lotus Sutra. The three-triple world is burning with the flame of the three poisonous minds. So our life is burning. This three-triple world does not mean certain places, but this is the three-triple world. We are burning with the three poisonous minds. And we are working to, you know, enable ourselves and others, you know, being free from this burning house and released from this suffering within samsara.

[76:32]

Please. I guess I'm having trouble with the name. The Burning House of the Three Worlds You said the three worlds is the Buddha, Dhamma, and the sun? No. The world of desire, and the world of form, and the world of no-form. That is samsara. So those are the three aspects of three treasures. And we take refuge to all those three aspects of three treasures. That is what I take refuge means. And take refuge in Chinese and Japanese expression is ki-e.

[77:32]

Ki means to return. And A is to rely on. So the English expression, take refuge, is a translation of return and rely on. That means, you know, when we are kids, we go out to, you know, have fun and doing things, adventures, and when we are tired or we have some problems, we return home and we can stay there in peace. There's no danger, you know, at home. That is, you know, return means return home. And A is like for kids, home is where they are taken care of, they are protected by parents.

[78:43]

So these three treasures, Buddha, Dharma and Sangha, is like a home we can return when we are in trouble with our three-pointed minds. Does take refuge, English expression take refuge in such a connotation? Okay, good. So when you take refuge to return and rely on in the Buddha Dharma and Sangha, you become qualified as the one who has acquired the greatest precept of all Buddhas, So within this taking refuge in three treasures, it said all the precepts are already there, already attained. That means taking Buddha, Dharma and Sangha, taking refuge in Buddha, Dharma and Sangha itself is the precept, taking the precept.

[80:01]

That means we don't need other thirteen precepts, actually, because it's already included within three refuges. And yet, in order to make our understanding clear, we, not we, but Dogen Zenji put three more, three-fold pure precepts and ten major precepts. So those, according to the interpretation within Soto Zen tradition, those sixteen precepts are repetition of the same thing sixteen times. Does it make sense? It's already 10.30. Maybe we don't have time to talk on the next threefold pure precepts.

[81:06]

So I think this is a good point to stop talking. So any question, please? I looked at it and I thought, actually, it doesn't quite include the idea of referring. When we think refuge, we think of going somewhere else because you can't stay at home. I can't think of anything better, but it's like when you tell us that it means we turn as close, we lie on, that adds up to it. Actually, another expression of taking refuge in Japanese and Chinese is kimmyo. He is then returned, and myo is life.

[82:07]

So Uchiyama Roshi uses this word, kimiwo. That means, we return to the life. Life means, you know, interconnectedness. And Uchiyama Roshi uses this word, life, as a kind of, not opposition, but what is the word? as a pair of thoughts, or omoi, when he said, letting go of thought, when letting go of thought is returning to life, according to him. You know, life, our thinking, our thought is part of our life. But we think, we think. You know, our thinking controls our life. That is basic, how can I say, upside-down view.

[83:12]

Even though our brain is a tiny part of our life, we think brain is the owner of our life. But that is really upside-down view. So we return, let go of thought and return to the life. And that is what we do in our dazen. So in that sense, our dazen is a practice of returning life, that means taking refuge in Buddha, Dharma and Sangha. This is also an interesting kind of interpretation, not traditional. Please. Sometimes in English we use the word compliment. Compliment means?

[84:14]

Compliment to, like you said, make a pair. Compliment to return to what you would be thinking. I was just going to throw in that one teacher I read about, he was talking to this young monk, and he said, I don't know, Japanese, but something like, Zazen is not a difficult task. It's a way to return to your long-lost home, which is what you were saying. And for me, that was a very powerful way to look at it. Zazen is not a journey to get something. Zazen is not a, how can I say, travel, not travel, but treasure hunting, but simply return home. Yeah. Yeah. Please. I have a technical question.

[85:16]

On Dusty World, you said that that's translated as Jin Shu. And then when you first, anyway, I was thinking that that was also Saha. Well, Dengue uses the term Saha world a lot. I was wondering what the difference was between Saha and Jiji. Saha is a part of Saha world. That is the name of this world. In Japanese we call it Shaba, Saha. And Saha means patience. So this is a world we need patience to live. because we have a lot of difficulties inside and outside of ourselves. But this word jinn or dust can be dust, our delusion is a dust.

[86:19]

And all the things done with delusive ideas and desires, all the members of this world is dust. And of course we need patience, and also we have problems. So jinchu means world of the problems. Or it's like same as muddy water. But our practice is not escape from muddy water. And our practice is not to escape from the burning house of three worlds. But we find nirvana right within there. So it's kind of difficult, you know, to

[87:26]

you know, even though it is said, release from suffering of the triple world, this doesn't mean we escape from the triple world, but a triple world and nirvana is the same place. But it's up to our attitude towards life, whether we awaken to the emptiness of all beings or not, makes this world and our life a burning house or an oppositional burning house Maybe I don't need to write it. It's cool, coolness, cool shade of Dharma.

[88:28]

So another meaning of Sangha is a place where we can, how can I say, be released from the heat of the burning house and take a rest in the shade of Dharma. What was it? So then, you know, just to continue to practice, as Doga says, you know, just being one inch of sitting or the first, I mean... Yeah, like here. Right now, that's really it. Yes. Please. I had sort of a question and also a comment. It was about when you were talking about the Buddha statue as a Buddhist culture, and it's just about something I heard when I was in Korea that I think this is a big, important issue for Buddhism coming to America. Because in Christianity, Christianity is really growing there.

[89:34]

Bowing to a Buddha statue can be seen as idolatry. Yeah. And I was just wondering if that is anything, and then there's a lot of Christians there, like, or not a lot, but she said there's been instances of Christians destroying temples and curing pain on these beautiful thousand-year-old temples on the Buddha statues. In Korea? In Korea. That happens. Yeah. Is there really, people see that as worshipping a Buddha instead of worshipping God. And that's, I understand in Christianity, if you understand that, that's a very, I mean, that's a horrible thing to be worshipping an idol. So if that come up in Japan at all, and what do you, how do you think as Buddhists we can kind of like feast with that and so there's no problem? I don't think that kind of thing happened in Japan because of the, how can I say, because of being against the idol worshipping by Christian or Islam.

[90:43]

Because even though Christianity was introduced to Japan, same as into Korea, somehow in Japan Christianity didn't become so popular. I think still even today the population of Japanese Christians is less than one million. It's still very small. But other Asian countries like Korea and the Philippines, Christianity has much power. So I don't think Buddhist statues were destroyed by Christian people, but Buddhist statues were destroyed by Shintoists. In the beginning of Meiji era, the government wanted to separate Christianity and Shintoism and destroyed some temples and Buddhist statues.

[91:49]

on the Christians in Japan, rather than working in the opposite direction, working undercover, as Christianity was forbidden, using Maria Kanmon, using the Kanmon figure as an undercover representation of... That was before Meiji. Christianity was first introduced to Japan in the 15th century by a Jesuit missionary by the name of Xavier. And it became popular within 100 years. But it was forbidden then, I think, beginning of 17th century. And so, you know, all Christianity, I mean all Christian people were killed, actually.

[92:54]

So some Christians hide themselves into mountains or remote places and continue their faith in Christianity. And those people made a statue of, you know, Maria, and looks like Avalokiteshvara. So that statue is called Maria Kannon. What was the point? Your question is, how can we, how can I say? I think it's a misunderstanding. They might see in Buddhism idol worship, but I think there's a misunderstanding there.

[94:00]

I think so. I heard you properly before. Did you not at some point say that at some point there was not a Buddhist statue, that it was just empty so there would not be idolatry, and that at some point the Greeks or someone decided to put a statue That is true. Let's see, after Buddha's death about, well, Not so, you know, later than, I think, let's see, just right after Buddha's death, you know, Alexander the Great invades to India. And King Ashoka's grandfather fought against Alexander the Great.

[95:01]

That is his age. Since then, since the time of Alexander the Great, Greek people lived in India and made a kind of empire in the north western part of India. And those Greek people started to make Buddha statues. Before that, you know, Indian Buddhists didn't make Buddha statues. Instead of Buddha, they put Dharma wheel. So Indian Buddhists originally thought Buddha is something formless, beyond human form. So this is interesting. In the history, this is kind of a combination of Indian teaching and Greek expression of the teaching.

[96:04]

I don't think, you know, basically what Buddha taught is to, well, I should say, Chakyamuni Buddha never thought people should worship him. He was simply a teacher. So, yeah, I think it's a misunderstanding. But even in Catholic, there are many statues. And when I asked, do they worship those statues or not, based on things, they say no. Those are just a symbol. And that is okay. But a statue is the same, I think. And Is that your question? Or just a comment about that? I just thought that was a different way of working with the problem.

[97:12]

You're using Buddhist statues for what's over, don't you? OK, thank you. Any other question, please? When you draw an example of you digging a well and finding a dead lump there, and then you realize that your good action had a bad effect, My thought is that that was what you saw, but maybe you did not see all the other sons that came and tried to go to state fighting and weren't there. So the way I interpret this is we need to make a case for all of that. What we did good was bad, but there's always something possible that the young did. Yeah, just being, existing, eating every day, we take some life.

[98:12]

So we cannot live without repentance, actually, I think. Not only certain particular actions, but being as a human causes problems to other living beings, I think. Please. The whole description, I guess I would ask you if that description within we're doing evil, do all that is good? Or what about keep the mind pure? Is that still within keep the mind pure? You know, we have this come, die, and so forth. I think keep the mind pure means we should know that we are harmful beings. You know, Saukiro said, the more we sit, the more it's clear that we are deluded. Yeah. So to see we are not good is to keep our mind clear, I think.

[99:16]

When our mind becomes not clear, then we think, I'm okay. That's not really beyond good and evil, though, is it? I think it is. Of course, that is still thinking about what is purity, what is not purity, impurity. Whatever we think is not beyond good and bad. I don't understand exactly why, but the description does not sound to me like what I thought I heard you say other times about we need to be aware of good and evil, what these mean. In Japan that's not such a big problem because of the culture. So then the Zen teachers

[100:17]

to balance that, emphasize going beyond good and evil. But it didn't mean disregard it. But still, it's beyond. So when I hear descriptions like, you know, the sea eating the bird eats the sea, to me, that's not beyond. I mean, that's one-sided. The bird's hungry, it has polenta, you know, it has baby birds, you know what I mean? For me, it's not so easy to pin down what's I think I don't understand the point of your question. In these examples of good behavior.

[101:21]

It's very clear what's good behavior, or you could say good boy, what's not good behavior, not a good boy. But in other examples that are in quote life, or if I see it or something, it's not always so odd. I mean, you look like you're not a good boy, but you could be not a good boy because you don't do certain ceremonies and Taijiquan to this. Sure. For somebody, it's very clear he's not a tree. Of course. But on the other hand... That kind of a question, that's all. I think all of those are about the idea of what is right, what is wrong, what is pure, what is not pure. Our perception, our judgment, our concept, our understanding, that's all within the realm of good and bad. And going beyond good and bad means just let go of all of them.

[102:28]

So there's nothing beyond good and bad within the realm of our thinking. Even when we say we should go beyond good and bad, and going beyond good and bad is good, that is good and bad. So going beyond good and bad means just be there. I'm letting go. I did it. Just did it. Yeah. OK. OK, thank you.

[103:05]

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