Good morning, everyone. This morning, we start at the beginning of page 7. So far, we've discussed about the last three weeks of the And here I can introduce another saint of Aogenos, whose name was Thorda. Here it said or Great Master of Kaoshan. in Japanese. And in Chinese pronunciation, . I cannot really correctly pronounce Chinese or Japanese pronunciation.

[01:11]

So-Zang. So-Zang is the name of the mountain he lives on. And his personal name is So-Zang. And he is a disciple of Po-Zang. And is the founder of Chinese . In our lineage, This person . The question and answer that this person saw them, and one of his monks, is what Dogen Zen quote here.

[02:38]

So, once a monk asked the great master Yuan Feng, or Gensho, this is an honorary title given by the emperor, to this master. Or Kaoshan. Kaoshan is soza. So Mark's question is, in the received teachings, there is a saying, the great ocean does not cause a dead body. at the ocean. The master said, It contains the ten thousand beings. The monk said, Then why doesn't it house a devotee? The master said, Someone whose breath has stopped doesn't know.

[03:47]

The monk said, If it contains the ten thousand things, Why is it that someone whose breath has stopped doesn't work? The Master said, It's not the merit of the 10,000 things to stop breathing. She's an Indo-Hungarian interpretation and probably saw them. And he's not expressing what is pretty different. So now, first I will talk about my understanding of what Tozan is saying. And it is not yet clear. It's a problem. Anyway, this question and answer portion the great ocean, and dead bodies.

[04:52]

And this teaching came from the Buddhist suttas, and last Saturday, in my dhamma talk, I introduced the original sutta from Hari Mikae. I repeat only that part about the dead body and the ocean. This palace is about the ocean, the virtue of ocean. And so Buddha, Shakyamuni Buddha, asked to the chief of Asura, and we think the people of Asura They are very familiar with the ocean. Probably they were the sailors.

[05:58]

So they are very familiar with the ocean. And the chief of Ashura said, there are eight virtues of the ocean. And in the Spanish, the third is about this teaching. What Ashura said is, the great ocean does not carry a dead body. A corpse, if there is a dead body in it, the great ocean will quickly carry it to the shore and cast it onto the land. This is the third wonderful and marvelous quality of the ocean. When we see ocean, we don't so often see the dead body floating in the ocean.

[07:04]

We see the dead body on the beach. So this ocean has the function to get that dead body out of the ocean. to keep it pure and clean. That is one of the quality or virtue of the ocean according to this chief of ashram. And Buddha said that his son has the same quality. The fact that Buddha said is just as the great ocean will not tolerate a dead body, a corpse, but quickly carry it to the shore and cast it on to the land. Even so, the sangha, Buddhist sangha, the sangha will not tolerate within its ranks a person who is immoral or bad character or impure.

[08:13]

and suspicious conduct, secretly in his actions, not a true asset, but rather a sham asset, not chaste, but pretending to be chaste, not to the core, lustful and of my right, In such a case, the sangha quickly assembles and expels such a person. Even if seated in the midst of the monk's assembly, yet he is far from the sangha, and the sangha is far from him. This is the first wonderful and marvelous quality in this Dhamma and this Sutra.

[09:14]

This is Buddha's teaching about a quality of Sangha, similar with a quality of the ocean. So this is about the principle and, you know, After Buddhist temple was torn, then people tell to Buddha to study and practice with Shakyamuni. Monks made many mistakes. So each time monks made mistake, Buddha said, don't do such a thing again. those admonitions to the person who made some mistakes. After Buddha's death, right after Buddha's death, 500 other hearts assembled and I learned

[10:17]

decided that he heard from Buddha as a teaching, you know, the deed that he memorized. And that collection of Buddha's Dharma teaching became Sutta or Sutra. And another person in the college one of the very great Buddhas and disciples of the Buddha. He memorized all those Buddha admonitions when monks made mistakes, and all those 500 Alhaz was with us, agreed, but Upari said, certain times, certain months, certain mistakes, then Doga said, don't do it again.

[11:30]

And if all 500 monks agree that was true, then both become Minaya priests. And all together like 250 for male monks and more, 300 for female monks. Those are the Inaya precept. And then someone want to become a member of the monks or someone. they have to receive those 250 or 350 precepts and take a vow that they keep, maintain those precepts. And among those 200, more than 200 or 300 precepts, They are all most important or significant present.

[12:36]

Parallelogical in Sanskrit. Parallelogical means, I think, means a thing or a thing. The first four most significant precepts are killing, stealing, sexual misconduct, and false speech. Those are four major precepts. And in the case of benign precepts, Killing means killing a human form of blood. It's not killing other, it's not about killing most people. You know, if some member of the sun, a person, then that is paralogical.

[13:43]

The person lost life as a man with a spark. So then, the person should be expelled. And stealing is the story of the first violation of stealing. It's something like, at the time, each one could build their own cottage. He stole things from the king's forest. So in this case, this is king.

[14:45]

As starting, beyond starting amount of buying, I don't remember, but it's not a steady rate, it's not a radical. Steady, we are starting, if amount, something, more than starting value. can be, not can be, should be excluded. And of course for monks, any sexual relation is a very And about the telling a lie or false speech, this is not false speech in general, but this is certainly one particular kind of speaking false speech. That is, the story is very...

[16:02]

One year, they had a draft or something, and people were stuck. So people couldn't donate food to Buddhist monks during the time of the spirit war. So people and monks were a problem. They were always hungry and all stuck. At the 13th summer, it's not together with the Buddha. 13th summer, one monk had a good idea to visit. I think if my memory is correct, the person is from a rich family. So the person said, if I visit my family, and say that I am or we are enlightened past people.

[17:07]

So if you make donation to us, then you will receive a great merit. That kind of . so they receive a lot of food donation. So only those with thin lungs are in their place after or some other disability. So don't have to buy milk. Only if you are also in a new shape and your lungs are poor, but maybe the other state don't do such a thing. So this prohibition against oral speech in Gunaya prison is to say, I am and I am. That is not true. That is . So not telling the lie in general. So those are the four biological precepts.

[18:11]

If any monk needs something against those four biological precepts, they lost life as a monk. So they are dead bodies. And with some certain gathering twice a month on the evening of full moon, near moon. And the leader of the Sangha decides the precepts. And anyone who thinks they made such mistakes against the precepts, they have to speak up and say, I did such and such mistakes. And if it was against four biological precepts, they have to leave the Sangha. But their mistakes or mistakes are less serious.

[19:13]

They receive certain penalty, make repentance and certain penalty, and they can stay. That is what Buddha meant. If we have certain behavior or activity that is not ethical or immoral, then the funder needs to have ability to keep or maintain by, you know, if they are, if they are really serious, ask them to leave. And if they are really serious, ask them to repent and change their behavior. That is a way to keep the assembly or community with a genuine spirit of that

[20:21]

That is the teaching of Buddha. Please. Can you spell the word that you're using? Rajika. Yes, please. I hope I need it now. A-R-V-J. J? Rajika? Something like that. You can check with the restriction. What was it written in the sutra? In the Vinaya Prasad? Yes. It was compiled. It was established at the first ascent after the last day. But we are not sure. The collection of Vinaya precepts is exactly the same that we can read today.

[21:24]

But it takes more time to really establish the Vinaya, the system of Vinaya precepts. They still, you know, maintain in Theravada tradition. Also, only Theravada, in Mahayana, except Japan. Japan is a kind of strange, unusual place, I think, regarding the precepts. So the binarial precepts, binarial as a text, might be written down in the form we read today, probably about the same time So it's about at least 200 or 300 years after Shakyamuni's death. is the source of this expression.

[22:39]

Mark asked to restore them. In the received teachings, so this is from the life of certain suttas, actually this sutta, or this teaching, the exactly the same sutta is Also, part of Chinese agama is the same as in Korea, Chinese version. The agama translated into Chinese are originally written in Sanskrit. So these are two different kind of branches. So if both certain teaching occurred both in Pali and Chinese, that means this teaching is pretty open. existing before this separation or division occurred.

[23:46]

So this meeting might be quite old. But as I said on Saturday morning, I'm not sure if Shakyamuni Buddha really saw the ocean or not. I don't see any evidence in Shakyamuni Buddha's biography he saw the ocean by himself. And the thing is that Shakaimuri is asking to the chief of Ashura about the ocean. So probably Shakaimuri Buddha himself didn't discuss or talk about the ocean. So this kind of teaching might be established before Buddhism encounter with the ocean. That means, in my knowledge, King Rashoka's brother became a Buddhist monk.

[24:49]

I think his name was something like . I'm not sure. Anyway, this person, this man, who was King Rashoka's brother, younger brother, went to that the first transmission of Buddhism from India to Sri Lanka. That is the origin of Theravada tradition in Sri Lanka. It's continued today. So at least, so King Ashoka was about, was in the throne about 100 years after Buddha's death. So between 100 years, seems Buddhism was, how can I say, went out of India. Not only Sri Lanka, but also King Bhattacharya sent some Buddhist monks to . Yeah. So before that, the time of King Ashoka Buddhism was, I think, encounter with the ocean.

[26:06]

In Mahayana Buddhism, ocean is kind of important. The same teaching about the eight virtues of the ocean appears in the Avatamsaka Sutra. And according to the history of the region, Saka Sutra was stored in the Dragon Palace in the ocean. And Nagarjuna visited the ocean palace and found the Mahayana sutras. So the place named Nagarjuna Kunta. is by the ocean. I think it's southeast coast of India. So Mahayana Buddhism has something to do with the ocean, probably because Mahayana Buddhism was supported by the Matins, who went west side of India.

[27:11]

traveling with these monks, traveling outside of India. And another route of trade was ocean, through southern India and into China, and China. So Indian traders merchant into China, very early days. Probably those merchants who were seeking to trade supported Mahayana Buddhism. So Mahayana Buddhism one time leads to Indonesia. Now there's no Buddhism, I guess, in Indonesia. But once there was a Mahayana Buddhist. I feel supported by those people who are really active.

[28:20]

That's why special Mahayana to them reach to China through silk and also the ocean. For example, one of the reasons the teaching about ocean is important in Mahayana sutras. So in the Agadanzaka Sutra, exactly the same teaching about that. In the case of our Santaka, it's not eight, but ten virtues of the ocean. So probably this man mentioned what is written about the ocean in the Agadanzaka Sutra. Or the same teaching appears in the Mahayana Parinirvana Sutra. So, he's teaching about the ten or eight or ten virtues of the ocean.

[29:37]

It's kind of well-known in Chinese Buddhist communities. And that is what this man is asking. one of those eight or ten virtues of the ocean, or also the sun, is that the great ocean does not house a dead body. In Chinese, Kari-kai-ku-shuku-shishi. Kari-kai is great fortune.

[30:41]

Not in this translation, house. Or allowed to stay. Or stop staying. Shishi is the body who spoke from the teaching in the Great Ocean that the horrible dead body state or house dead body is. And his question is, how is this ocean? this ocean. And in the original Kechi, this ocean means Buddhist Sangha. In Hoegu today, we call, there is an expression that refers to Buddhist Sangha as Shoujo.

[31:48]

Daikai Doshiya. This is one of the names of Buddhist or monastic. And Shojo is clean and pure, without defilement. Shojo is a great ocean. And Shu is assembly. So Buddhist Sangha, if we are in a Buddhist Sangha, that Sangha or community should have that authority. Yeah, and define how we should pray. If we don't have that ability, we can't call a community as a Buddhist Sangha.

[32:57]

And this expression, I think, is the source that today the monastery monks are called Daishi, Dai, and Shu. So that came from the Buddha's teaching about the quality of the Sangha. Anyway, so in the Sutta, this dark kind, great ocean, refers to the Sangha, or monastic. It does not allow that body to stay. That means if someone's life as a bodhisattva or a Buddhist practitioner should be a Buddhist sangha. But his question, in fact, is ocean.

[34:03]

Of course, it's a common sense, this ocean is Buddhist sangha. But he's still asking, what is this ocean? So that means here the monk thinks something different, is great ocean. Then so the master said, it contains the 10,000 beings. It contains the 10,000 beings. In Chinese, this is only four. O means to embrace or embrace.

[35:10]

Gan is improve, embrace and into O gan. And gan is 10,000. Who is team? Embracing or including tens of thousands of beings. That means all beings. We are dynasties. So the ocean is not a community of but this is embracing and including and southern beings. So I think what he meant is in this this entire ten-directional world is this great ocean. So he would say this great ocean is much larger than Buddhist community.

[36:18]

Then the monk asked, because Soda said this includes everything, excluding nothing. Then the monk asked again, then why doesn't it have something important? If this fresh ocean includes everything, why is there some exception? The ocean should exclude the other. That is next question. If this ten-direction world includes everything, why this dead body cannot stay? This letter does not allow the dead body to stay.

[37:20]

Then the master said, someone whose breath has stopped doesn't belong. This saying in Chinese is 52. This is something, someone, stop something. So it's stopped. And 気 is the same as 気, energy, in this case, like energy.

[38:28]

Or 気, same 気 as 空気, that means air. So currently we are beautiful, but we don't have rain. Stopped rain. and share with the person. The person who stop reading. That means that the same as the dead body. The person who don't read. The dead person. Who is not. And this chap, he translate as belong. I'm not sure what below means. How that can be translated as below? But this chuck is attached. Attached stick. So that means the person who stopped breathing, that person is not attached.

[39:37]

That means it's not there. I mean, within, I think, within this great ocean, the person who stopped breathing, you know, We went to the river here and we were talking about the wind blowing out of the ocean. The wind was coming. [...] I think when these two people are discussing, I think the fact, the feeling of topic in their mind is already not about the precept or people who made a mistake with this.

[40:43]

They are talking about this, you know, something, you know, this entire 10-direction world. if everything would be included, but there's not something included in here. And one indication can be the person who stopped breathing is already not part of this network. I have a different feeling about it. It's like when you try to hold yourself in the ego position, you don't let the energy go through you. So then you're not loving the energy. So it's more about the energy. Yeah, I think that's the last comment.

[41:45]

Okay. You know, these are very short sentences, and there are many possible ways to interpret this. Could we go back to the story of that question, alive or dead? This is not the same kind of dead as the question in the other story. It's defined for a different meaning. If we pay attention, we are talking about Samadhi. And I understand that he is taking this koan as an example of what is meant by Samadhi. So when we are in the sense of breathing together, we are just immersed in Samadhi somehow. But if someone is a member who is not welcome, he cannot breathe together. We say to him, bye-bye, you cannot breathe together in the zendo.

[42:47]

Because the example is we are breathing together because we are in samadhi, in the zendo. So this dead body is, you are not welcome here, please don't breathe with us. Because we must have in community. And this is the double meaning which is in the background. Because it makes no sense to have this one here, because the subject is Samadhi. I think that's the understanding. I think that's the part of it. I mean, anyway, because Sodan said, you know, the person who doesn't breathe, It's not included. I thought the 10,000 beings was inclusive of the entire universe, of rocks, beings, non-beings, anything. Yeah, that's the point of this question. Why is it? Why is it? Yeah, that is a wonderful question.

[43:52]

So he questioned again. So the master said, someone whose breath has stopped doesn't belong. Then the monk asked again, if it contains the 10,000 beings, why is it that someone whose breath has stopped doesn't belong? So exactly the same question. Then finally, Sodan said, This final statement by Shodan, this... Not what he said, but the text is appropriate. I mean, in Dogen's text, what Shodan said is ban yu, ban yu hi, Go, ho, ze, ki.

[45:00]

Kiryu. Banyu is ten thousand weeks. And so, so that is it. Ho is may in this translation. And he is not And the key in saying this, what's the key? Stop breathing. So in this translation, Calvary Translation, it is not the merit, the merit, it is not merit of the uncertain beings to stop breathing. That means stop breathing. All the tensile that takes in this network is always lift. It has a right. So if someone's breathing is stopped, then it's already do include in here.

[46:15]

It disappear. That put it in the meaning. Actually, this is Dogen's text in this writing, and also in the collection of 304. Dogen stopped this sentence here. As the Calvary said in the note. Note number seven. Note number seven. This is not the end of the sentence in the original text. Three more. No, three more. Zechariah. U-toku.

[47:17]

U-toku. U is being and also how. How. And toku is watch. Watch use. And if this sentence continue until here, in the Keitoku Dento, this sentence is separate here. So this not stop breathing is a subject of this verb. So the one who stop breathing has of how much And this part can mean 10,000 beings in not-if-made period.

[48:24]

So currently, Soto this version as the 10,000 beings, when lacking the merit, they are made. Stop. I'm not canceling. It's not. The 10,000 beings are without their merit. The 10,000 beings are without their merit. One whose breath has stopped has it much. translation of this sentence. There are two more characters right here. And the interpretation of this sentence is, within this red ocean, each and every seed

[49:32]

without their merit, means there's no such end of each and every one, because they're all one people. Because there's no individual existence. Each one doesn't say, I have such a party, I did such a great thing. So each one is only existing as a part of this network. So it's Uyghur, it's a network. And people who talk really has a virtue. We have been in a few ways. One is being one natural way of tens of thousands of people existing and living as a part of this network without saying, I am, or me, or grasping of me, I. I get such and such opinions.

[50:51]

These skills are of you. And also people who say, I have a question. It's dead. Good for dead people. And that they have no facility to think. That would be one possible interpretation. This is . Calvary's first interpretation of this version. In North Calvary, this sentence might mean, the ocean holds only those beings that are devoid of men. For all beings, this network is devoid of men. Fearless, the dead body retains. The dead body retains its virtue, saying, this is me.

[51:55]

That means if someone says, this is me, I've been such and such, such person is dead. Therefore, our health does not belong within this great ocean. That is carnivore health. interpretation of this sentence in the original plot. Somehow Dogen Zenji, they take out intentionally or mistakenly, they give far-left truth to characters. So typically Dogen's text, we have to interpret this sentence without this And he introduced, you know, the translation he did in this text is, it's not the merit of the 10,000 things to stop risk.

[53:05]

So now this is the end of a sentence. Let me take this out. His translation in this text is, it's not the merit of 10,000 beings to stop breathing. If we stop breathing, we are not out of this. This is one possible translation or interpretation of this sentence, without having much, but he wrote another possibility, and this is interpretation by commentator Yoshio Bogenzo. That is, the 10,000 beings, the 10,000 beings, when lacking their milk.

[54:09]

When lacking their milk, stop breathing. Stop means 10,000 of drinks. When lacking or they are lacking their merit, they are free from their, you know, idea or calculation of ideas such and such may be beneficial. They are not passing stop breathing. So in this interpretation, stop breathing is something positive. Stop breathing is not excluded. But stop, unless we are, we stop breathing, we can't be part of this great ocean. So the meaning could be opposite. That means, this service, stop breathing means, means being free from self-free.

[55:13]

You know, no-dense-executive expression, the view of body and mind. And I said, as a mentor or a physician or a patient, Dogen, let's discuss about the merit of body and mind. This body and mind, when body and mind is dropped off, that thing stops breathing. We become free from ego, greed. that they stop breathing. So they don't say, I did such and such great thing. That is how these 10,000 beings are existing within this great ocean. What a network of intelligence and cognition.

[56:17]

So when we hear in the way, you know, that 10 million parameters came 12% and carried out rapid enlightenment, this breathing is not my breathing. So I stopped breathing with my self-power. But somehow air comes in and goes out. My personal So, of course, you know, this five-star bus is pretty crazy. But this crazy is not this person's work. But somehow, you know, air comes in, goes up, and our body can, you know, put the, you know, program that air. And the air goes to our body, and we.

[57:20]

So there's no such person who is weak. That is what he needs in this interpretation. And this is kind of a traditional interpretation, understanding, in fact, . So, you know, to read and understand these kind of stories with, you know, very short, colloquial Chinese expressions can be very great. So we can interpret in many different ways. It's very clear, very, this story very clear. So, if we want to enjoy this kind of story, our story, we have to enjoy this many different possible interpretations.

[58:26]

And, you know, we see the possibility, not without, if we want to say, clearly, you know, these two people met, and there's no touch. Evidently, we can see both the people get this water. This is like a, you know, factory in Gensokyo, you know. Fish see water as a place, and we see water as water, and heavenly beings see water as a journey. And how would they go to see the water as a path or path? So each person coming up from the camp see the same water in different ways.

[59:28]

And when we start this kind of conversation, same thing. As we cannot say, you know, which is correct. you know, fact he is going to and Dogen is going to write is his comment, his way of understanding this conversation. And we cannot say his understanding is really only correct understanding. There are many different possible understandings. So we have to be kind of patient. And as Dogen said in different places, we are not sure really that one water is really there. Things there is only our understanding. So that is the game we are playing.

[60:33]

I think Dogen was trying to say I think so. I think he'll be enjoying it. But I have been studying this document these days, and I think I have the great picture of what is this paper. In my opinion, there are two different sections. The first section we have been studying, which is Matsu, it is Samadhi means Pay attention and don't do mistakes. That means all this section regarding arising, ceasing, and so on, means pay attention. Because in the vocabulary of the game, attention is not present. The second section about defilements and non-defilements and so on, because in the vocabulary of Dogen, there is no mistake and errors. And what he said in the first section is, pay attention and don't do mistakes.

[61:40]

When I tried to enter into the Shendo, he said to me, stop, because the bell sounded. So it is the first section. So if you pay attention and do no mistakes, at that moment, you may reach Samadhi. And this second section is how can the community get Samadhi? Set out that person who is not welcome. In that case, you have Samadhi because you pay attention to do whatever is required. And this is the idea of defilement and not defilement. So if you pay attention, if you don't do mistakes, you may reach Samadhi. And if you avoid this person who is not welcome, then the community may reach Samadhi. This is the great picture of this chapter, in my understanding. That is my understanding now. Anyway, this is not a problem, but this is how it is.

[62:42]

And now we are going to start Pat Dogen's comment on this story. So it's pretty great. We cannot say exactly what this monk and this master saw, but there are several possibilities that this conversation leads. But one thing is clear is they are talking about what is this great ocean, and what are the 10,000 feet within the ocean. What is the quality of this great ocean? And if there's something which is not beyond stream or included within this 10,000 feet over in this great ocean.

[63:47]

Is there something excluded within this ocean or not? I think that is a main problem. So I think we should be more about that. Please. There is an ocean. There is also land. So the ocean can . There must be at least ocean, at least mountain. So that is already excluded. Good. Yeah, but here, this great ocean is a symbol of this entire network. And when he talks about mountain, he does the same thing. Anyway, so I'd like to start to give Dougie about this conversation.

[64:53]

Next paragraph. This Kaoshan or sword was a Dharma brother of Yoninji. Dongshan's essential message is right on the mark here. This, in the received teachings, there is a saying, refers to the correct teachings of the Buddhas and ancestors. It is not the teachings of the commoners and nobles. It is not the lesser teaching of the sub-societary Buddha. So now he's talking about school with this person, Sozen. So then, if I decide to donshan or pour them, as I said, then we need this kind of taste, not important, but one kind of fun, we can enjoy, is then we use those expression, expression, though we use it or pour it.

[66:25]

we see that original people who use that expressions. In this kind of a short . She quotes so many expressions from so many teachers. You know, for example, J.S. Thornton. And he is a disciple of Thornton. And he quote the conversation with Thornton's teacher, Ungan. And his brother, Dogo. And his conversation with his disciple, Zen-ge, about that alive body, Zen-ge.

[67:37]

And in this story, his double brother, Sekisho, appeared. Sekisho appeared. And... Dogen also quote, Uingang and Dou was another Dharma brother, both were sensei. And a little later, he quote, use the expression by both three people's teacher, Yaksa. by expression, going deepest bottom of the ocean, and sometimes standing highest peak of the mountain. And he also used like sayings of the six ancestors.

[68:41]

And the third one of the and it is infected with sick-toe. And sick-toe is the axon H. And the another decide to is . But there's a person who said . are non-existent. Why? We cannot say there is no practice on enlightenment. But practice on enlightenment cannot be defined. That is Nanda's saying. And Nanda, he says, is powerful or mercy. And a little later, he used the expression by dying light. A person who, here, a person teaching that the mind itself is Buddha, and he, uh, and that, um, mundane, and the, and that is by himself for 30 years of our people.

[69:52]

You know, within this one technique, we can, you see, all those people's, you know, life, and expressions and their practice and teaching. So when we read this kind of text, I recommend you to study each person's life and their teaching and their practice and their connection. That makes our Dharma world much more interesting. I mean, for example, When I lived in Minneapolis, the United States Meditation Center has a country practice center in Okyo-ji. Okyo-ji is really the middle of nowhere. And so in the night, you can see really many stars. It's very different from the stars in the cities.

[70:56]

But because I know nothing about stars, it's just the stars. It's like a world beautiful. So what I could say, they are beautiful. That's all I could say. But if you have some knowledge about it, or exactly some stories or myths from reading or blood, then seeing the night sky, become more beautiful. It's a collection of old stories that we can relate. Or if you have some scientific knowledge about the stars and the universe, then we can enjoy that, you know, beautiful stars with so many, beautiful sky with so many stars. It means something. We just need those, you know, poems as just an expression then it doesn't happen the same.

[72:01]

It's difficult for us to recognize both things and both people. But once we learn to study those people and the situation that people use their expression, then those people's lives and teachings and expressions become part of us. And that is what Nogai is doing. Those things and people are part of his life. And he can freely use and eat that food. In a way, he can appreciate. So I think it's dear me to help me. not only just the note and say this by such and such, but when you hear this, you really need to return to the original text of those expressions set by those different masters.

[73:13]

And these people are called like our own ancestors and relatives. Good. So what Dogen says here is this Sozen or Kaoshan was a dharma brother of Yunji. Yunji is Pungo in our meaning. So this is the connection with us. Sozen is a dharma brother of Pungo in our meaning. And in fact, he said, next is, Donshan's essential message is right on the mark here. So what Donshan trying to say is exactly the same with what Donshan said.

[74:17]

So if we read, just second, so we have to read down what was Donshan's teaching. And why Donshan's teaching and But Souza is saying here, in the same teaching, you know, we have to study, but why we have to have Tozan's teaching and Souza's teaching in this conversation are the same. So we have to go back to Poland and find back the connection between what Soda is saying here and what was at the top. And that is, you know, came to UNGO, and from through UNGO, it come to us, and then If we study Buddhist teaching and practice according to Dogen's teaching, then this has something to do with what we are doing today.

[75:33]

Making that kind of connection is very important when we study this kind of things. Just reading them and understanding the meaning. of is not so important. And it is important to so many in terms of our own practice and our own . Today, of course, I don't have time to finish our same teaching with because I have to . For example, you know, the most familiar hitting of tourism with us is the 4,000 way. in English.

[76:35]

Jewel, mirror, samadhi. Jewel, mirror, samadhi. What Tozan said in Jewel, mirror, samadhi and what Sozan said here might have some connection. So please try to find it. So Don Shams for Tozan's essential message is right on the mark here in Sozan's teaching. This, in the received teachings, there is a saying, refer to the correct teaching of Buddhas and ancestors. So Dogen Zenji want to read this teaching as Buddha Dharma, exact authenticating of Buddhas and ancestors. That means it is not the paintings of the commoners and nobles.

[77:35]

The commoners and nobles are Bon Show. Bon and Show. uh born commoners or ordinary ordinary people like us and so it is uh here to uh translate that means uh This is, you know, there are, as I said, 52 stages of Bodhisattva practice from the starting point when we are the Bodhicitta and start to practice as a Bodhisattva.

[78:44]

And until we get to Padmasambhava, 52 stages, and so this is about the Mahayana system of Mahayana teaching. Each stage has another eight sub-stages. And the first stage is called the stage of ordinary people. And next step, what some states are called sacred or holy. And the actual ten states of Bodhisattva start from 40, 40 to 50. It is kind of a, how can I say, terminology in the system of the states.

[79:45]

We don't need to memorize all of those things. Actually, when we study so-called traditional Buddhist teachings, we have to memorize all of these. The names of each of 52 stages. This, you know, memorization is not only what we call numbers, like four or eight or 12 links of causation. Those numbers are made to make it easy to memorize. So when we start, traditionally when we study Buddhism, first thing we have to do is memorize all those Dharma numbers. And so Buddhist monks who went through that kind of fundamental education,

[80:55]

all know this kind of numbers. So Dogen Zenji could use all the vocabularies, assuming his legions already knew all of the food. For example, Dogen Zenji started to study Buddhist teaching when he was nine years old. When he was eight, seven or eight, his mother died. And he wanted to become this monk. So after that, he started this teaching. And the text he studied when he was nine was Abhidharma Kosha. Abhidharma Kosha has 30 volumes. And it's really a fundamental teaching of on all Buddhist teachings. And after Abhidharma Kosra, I think because he became a Tendai man, he studied Lotus Sutra and other important Tendai texts.

[82:09]

So by the time when he started to practice Zen 17 years ago, I think he already knew most of that kind of teachers. And in any of the months before they started to practice them, they already knew that kind of dialogue as a cause. The problem with us, we have no such common knowledge about evil teachings. That was a difficulty we had. And fortunately, I became interested in Zen when I was 17. So I went to Komazawa University to study Buddhism. So I had some background of studying Buddhism in general.

[83:11]

Then I started doing it. But in the West today, not many that kind of basic knowledge about these teachings is available. So there are too many things to do. So we are still in the very beginning of the history, or even we are still prehistoric stage of real American or Western Buddhism. So we have to look for my feet. As a person who was born and studied in Japan, one thing I want to do is to share what I learned in Japan with people in the West.

[84:18]

Anyway, what Dole is saying here is Southern teaching in this conversation is really also teaching transmitted through Buddhas and ancestors. At least we have to interpret understand this conversation as an expression of the most essential teachings of our ancestors, not as a kind of common Buddhist teachings. So that we have his saying. It is not the teachings of the commoners and nobles. It is not the lesser teaching of the subsidiary of the dumb. I don't know what this means. That means kind of teaching for low-class people who are not there, who are not ready to study ultimate truth.

[85:26]

But we have to understand this conversation because the core of the teachings of the background ancestors, that is always Dogen's tendency, Dogen's position to understand whatever teachings as essential teachings of the background ancestors, that doesn't correspond with Shogun Kenji. So I call on you. Any questions or comments? Thank you so much. Thank you. I thought that any point I could use everywhere. One thing that was good to know about all of that, that when you do it, it's done. Don't worry about the ground. The piece is very important to understand all of it.

[86:30]

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