Good afternoon, everyone. Finally, we are going to start to read this text of Yuigutsu Yobutsu. Let me read the first paragraph. Buddha Dharma cannot be known by human beings. Therefore, Since ancient times, no ordinary human beings have realized Buddha-Dharma. No practitioners of the two vikus have penetrated Buddha-Dharma. Because Buddha-Dharma can be realized only by Buddhas, it is said only a Buddha together with the Buddha, is able to completely penetrate.

[01:05]

So, this is the introduction, and first of all, he said, the Dharma can be realized only by a Buddha, together with the Buddha, no human beings. In the first sentence, For the human beings, he said, just hito means human beings. So, Buddhadharma cannot be known by human beings. And, therefore, since ancient times, no ordinary human beings, no ordinary human beings in different one, Ompu. And no practitioners of the two vehicles.

[02:10]

Two vehicles refer to Shravaka and Pratyekabuddha. From Mahāyāna point of view, these two vehicles are called Hinayana. And this word, hito, is commonly human beings. But this bonpu is a Buddhist term. And bonpu, śrāvaka, pratyekabuddha, and bodhisattva, and Buddha. There are, for Bönpü, there are six realms. Bönpü is the beings who are transmigrating within six realms from hell to heaven.

[03:21]

That is what Bönpü means. So Bönpü is beings who are living in six realms of samsara, from heaven to hell. So there are six realms, and there are one, two, three, four, all together ten realms. Ten realms? Bönpö is a people who is transmigrating within samsara. As I said, the definition of Bönpö is people who are living by, being pulled by karma, that is gossho, are living, being pulled by karma.

[04:29]

Karma means our karmic conditions, or like and dislike, or life and hatred, and making a good or bad karma. And if, as you know, commonly said, if we do good things, to hell, or a realm of hungry ghosts, or animals, or a fighting spirit, or Ashura. And the difference between Shravaka and Pratyekabuddha. Shravaka is Buddha's disciples, so Buddhist monks. And Pratyekabuddha are the people who practice by himself, and attain awakening by himself, and never teach and pass away, or enter nirvana.

[05:40]

So, Pratyekabuddha means a hermit. You know, if Sumedha, in that story, didn't meet the Vankara Buddha, maybe, He was Pratikabuddha. So, these two are kind of a similar category. That means, people who don't want to live within six realms as a Bumpu. So, they want to be liberated or escaped from samsara. Okay, does it work? Okay, I'll try to keep this.

[07:00]

So these two categories of people want to... cannot be... What is the word? My mind doesn't work well. satisfied within this kind of life, being pulled by karma and transmigrating within six realms. So they allowed aspiration to liberate or escape from samsara. And Śrāvaka became Buddha's disciples and practiced in order to reduce the delusions and desires. And when Śrāvaka attained Arhat-hood, then next lifetime, Arhat, after this, Arhat can enter nirvana. And Pratyekabuddhas go the same stages without teacher.

[08:07]

So, Pratyekabuddha don't have teacher and don't have disciples. So, sometimes this is translated as alone awakening or something like that. And bodhisattva is next one. As I said, bodhisattva is not living by proved by karma, but Gaan is Gaan-sho. Gaan is a vow. Bodhisattva lives being led by a vow. And this vow is, as Sumedha made a vow, I vow to become Buddha. As, you know, the Vankara Buddha was helping all beings, he vowed to become Buddha and help all beings.

[09:14]

Those are called, in Japanese, called jukkai, or ten realms. So, six realms plus four. And we called, mainly in Tendai teachings, we called this six bonpu, six ordinary human beings, and four sages, or shisho, sacred people. But what Dogen is saying here in this sentence is, of course, Buddha Dharma cannot be realized by people transmigrating within samsara, being lived, being pulled by karma.

[10:18]

And also, those people in Shravaka and Pratekabuddha realms cannot realize Buddha Dharma. And only in that sentence it says only Buddha can realize the Dharma. But we have to be careful not to trust his writing. Simply. One of the most important teachings in Tendai school is these ten realms are penetrating each other. The word is jukkai go gu. Go means each other and gu is endowed or include

[11:29]

That means, even in the hell, there are other realms included. And even in the realm of Buddha, hell, other nine realms include hell, is included. That means, even with the realm of Buddha, All other nine are there. That means even Buddha has hell. And even in the hell there is Buddha. So it makes one hundred realms. That is an important part of Tendai teaching. So they are not so different. Even, you know, like us transmigrating within samsara and yet we are allowed bodhicitta and we receive bodhisattva precepts and we take bodhisattva vows so we are bodhisattvas but we are still transmigrating so we are living both realms of ordinary living beings or a bone pool and yet because we

[12:59]

allowed bodhicitta and take the vow, we are bodhisattva. Still, we include all the six realms within us. So, we are still transmigrating and the important point is bodhisattva, bodhisattva practice or bodhisattva vow, as I said before, is the vow not to escape from six realms. So, we are staying in six realms as a bodhisattva vow. And yet, as a bodhisattva, we try not to be pulled by karma, but we lived being led by vow within six realms. That is the difference between we are still in ordinary human beings. And yet we are bodhisattvas if we take this path.

[14:02]

So we try not to escape from the samsara. That's the difference between bodhisattva and Sri Loka and Pratyekabuddha. Please? So those, the other two in the Arhat, I can't see the words, but the one that's in the Arhat before Bodhisattva, you're saying that they That is from Mahayana point of view. That's why they are called Hinayana. They practice only for their own liberation. But those people didn't think so, I guess. I'm sorry I missed this, but could you tell me again the distinction between Hito and Bonpu? Hito is a common word in Japanese, a common word for human beings. But Bonpu is a Buddhist technical term for people who are transmigrating within six realms.

[15:13]

Okay, so the Hito just doesn't have that characteristic. No. Any person is Hito. Okay. So, actually, even though Dogen says Buddha Dharma can be only realized by Buddhas, and no human, no Bonpo, and no Shravaka or Pratyekabuddha, but they are not so different. We have all elements within us. But let me introduce another saying from Shobo Genzo Shoho Jisso, the one I talked this morning. the true reality of all beings, Dogen talks about bodhisattva and buddha, whether bodhisattva and buddha are the same or different.

[16:21]

And I said, sometimes Dogen said same, sometimes he said different. And in Shoho Jisho he said bodhisattvas and buddhas are the same. And I think in that case, in that means, in even in the Yoributsu Yoributsu, his basis is Buddhas and Bodhisattvas are the same. And what he said about Bodhisattvas and Buddhas is as follows. All Bodhisattvas mentioned here are all Buddhas. So, Bodhisattvas are Buddhas. All Buddhas and Bodhisattvas are not different. Neither is elder or younger. Neither is superior or inferior to others. So, he said, Bodhisattvas and Buddhas are exactly the same.

[17:27]

This Bodhisattva And that bodhisattva, among bodhisattvas, this bodhisattva and that bodhisattva are not two separate persons. They are neither self nor others, because there is no such distinction between self and others in bodhisattva view. Which vassal club are you leaving from now? The same one I talked this morning. So, they are not individual persons. They mean both sattvas and buddhas. They are not individual persons in the past, present or future. They are really one. Rather, becoming buddha is the dharma style of the practice in the path of bodhisattva.

[18:32]

This becoming Buddha is sabutsu. Sa literally means make, making Buddha. This means Making Buddha is what we do in bodhisattva path. That means this making Buddha is our practice. It's not really becoming Buddha. That means, you know, in the sutra of Buddha's last discourse, in Japanese, yui kyōgyō, this is a final teaching of Buddha. In the end of that sutra, Buddha, right before he died, he said, after his death, if his disciples practiced what he taught, what Buddha taught,

[19:53]

then Buddha's dharma body is always there. This is a very well-known saying from that sutra. That means even after Buddha's death, if we practice following Buddha's teaching, Buddha's dharma body is there, manifested always. That means within our practice, manifest. That means our practice makes Buddha. And that is, I think, an important point in Dogen. And I'm sorry I mentioned too many fascicles of Shogun Genzo. There is a Shogun Genzo entitled, Gyo is practice.

[21:06]

Butsu is Buddha. In my translation, what is the word? Dignified conduct. Dignified conduct of Buddha. And this Gyo, literal meaning, or a common way of reading this expression is, practice Buddha's dignified conduct. But that's a very common way of reading this Chinese expression. But he, again, he cut off this expression into half and he read this as gyō-butsu. And he thinks this Gyo-Butsu is a name of a Buddha. It's not a matter of we practice Buddha's dignified conduct.

[22:12]

But Gyo-Butsu-Egi is Gyo-Butsu-Zu practice. Gyo-Butsu... So this is a name of Buddha. That means our practice is Buddha. Our practice makes Buddha. That is what Buddha said in the last teaching. Whenever we practice Buddha's teaching, Buddha is there. If so, our practice makes Buddha. Within our practice, Buddha appeared, manifested. So that practice is itself Buddha. So, I think, using this expression, gyo-butsu, he, Dogen, kind of created another kāyā, Buddha kāyā, that is, practice kāyā.

[23:14]

Dharma kāyā, sambhogakāyā, nirvana kāyā, and practice kāyā. That means, our practice is Buddha. That is what this making Buddha means. through our dignified conduct, following Buddha's teaching, we make Buddha. Please? Is it re-enacting? Pardon? You mean re-enacting? Re-enacting? Re-enacting. Yes, following Buddha's. Following, but not behaving as if? Yeah, yeah. In the case of Dogen, when he described this Gyo-butsu-i, that we practice within a monastery or community of people as described in Shinri. When we make aspiration, take a vow, and practice together with other

[24:20]

practitioners and following the way Buddha has been practicing. That is dignified conduct. So, how we sit in the zendo, how we eat in the zendo using goryoki, and how we make prostration. All those, each and every activity following Buddha's teaching is Gyo-butsu itself, that practice is itself Buddha. That means we are not Buddha. But our practice, our whole-hearted practice is Buddha. That is, he mentioned in this chapter of Shogun Genzo, Gyo-butsu-iji. So, making Buddha here, Becoming Buddha here means our practice.

[25:22]

So, what he said is, they are not individual persons in the past, present, or future. Rather, becoming Buddha, or Sabutsu, is the Dharma style of the practice in the past of Bodhisattva. So, within our past of Bodhisattva, we practice, you know, following Buddha's teachings. and by practice following teaching we make Buddha. So bodhisattvas, bodhisattvas become Buddhas. This become Buddha is not sabutsu but jobutsu to accomplish, to become. So bodhisattvas become buddhas at the moment of arousing body-mind.

[26:25]

Bodhisattvas become buddha at the moment of arousing body-mind, arousing bodhicitta. So when Sveda met with Vipankara Buddha and made the vow to become buddha, that was the moment of first arousing bodhicitta. And at that moment, Sumedha became Buddha. And that is what is said in the Kegon-kyo of our Avatamsaka Sutra. And, you know, the name of the city center, the temple name of the city center is Hoshinji. And in the office it said, Shohoshinji Kaku. That means, when we first arrived Bodhichitta, our awakening is there. Awakening is accomplished. So when we first arrive Bodhichitta, we first make the Buddha.

[27:32]

Or, you know, in Shobo Genzo Zazenshin, our first Zazen is our first sitting Buddha. So Buddha is not something we have to you know, accomplish in the future. But in each moment, from the time of arising bodhicitta, each moment, each activities, we make Buddha. And become Buddhas. First, he said, bodhisattvas become buddhas at the moment of arising bodhicitta. And become buddhas at the stage of wondrous awakening. Wondrous awakening refers to, according to Mahayana Buddhism, from the moment of arising bodhicitta, there are 52 stages.

[28:43]

we have to go through. And this wondrous awakening is the name of the 52nd. That means one stage before becoming Buddha. So what Dogen said is, when we first arrive Bodhicitta, we become Buddha. And in each moment and each stage, we keep becoming Buddha, or keep making Buddha. And even we reach the final stage, we're still making Buddha. That means our practice is not finished, no matter where we are. From this point to right before becoming Buddha, we continue practice.

[29:48]

That is what Dōgen meant, this, you know, practice Buddha, or Gyōgutsu. And what he's saying is each activity or practice is itself Buddha. Yeah. But, literally, sa means to become, to make Buddha, and jobu means to become Buddha. But, actually the same thing. So, he continued, those who say that After becoming Buddha, so after finishing these stages, after becoming Buddha, Bodhisattvas quit to practice and they have nothing to do anymore.

[30:56]

When they reach the goal, that is Buddhahood, then Bodhisattva doesn't need to practice anymore because his goal is attained, accomplished. And Dogen said, that is a mistake. Those who say that after becoming Buddha, bodhisattvas quit to practice and they have nothing to do anymore, are ordinary human beings who do not know the way of Buddha ancestors. That means we have to practice in order to become Buddha, but after we become Buddha, we don't need to practice anymore. If we think that way, that is really a view of ordinary beings. One more sentence. To me this is really a fascinating sentence.

[32:02]

Those who are called all-bodhisattvas all bodhisattvas are the original ancestors of all Buddhas. All bodhisattvas are the original ancestors of all Buddhas. Buddhas used to be bodhisattvas. So bodhisattvas are ancestors of Buddhas. And all Buddhas are the original teachers of all bodhisattvas. So, bodhisattva and buddhas are actually the same thing. As I said this morning, you know, Deepankara Buddha, who gave prediction to Sumedha, the Shakyamuni, are Shakyamuni. So that is the world of only Buddha together with Buddha. and actually not only bodhisattvas, but all those beings in ten realms are already there.

[33:10]

Well, but here in this first part of Yoributsu Yoributsu, he said, as far as we are living with the attitude of Bonpo being pulled by our karma and doing something good, something we like, or try to escape from something we don't want. If we live in that attitude, then we cannot see Buddhadharma. And if we want to escape from that way of life, as Sumedha did, gave up his family wealth, that negation or escaping from six realms, those people also cannot see Buddhadharma. But we need to kind of integrate both.

[34:20]

That means we are not staying in the samsara and yet we don't escape from samsara. And that is another definition of bodhisattvas. That means bodhisattva has no dwelling place, no abiding. Because of wisdom, bodhisattva doesn't stay in samsara. But because of compassion, bodhisattva never enters nirvana. That's the difference between bodhisattva and Śrīla Bhāgavata and Pratyekabuddha. So, Bodhisattvas are different from Bonpu and two vehicles, but Bodhisattvas are actually both. So, the difference is not so clear. So, this is what Dogen is saying here, is not kind of making a discrimination among those

[35:25]

people, but depending upon our attitude, we can be, anytime we can be a Bonpo. If we, even if we practice, you know, very hard practice, if our practice is to attain something we want, then that is not different from Bonpo. Or if we practice in order to escape from noisy, busy, you know, material world, then we are same as Shravakas or Pratyekabuddhas. How can we integrate those two? Stay there and yet free from there. Is such a thing possible or not? We were talking yesterday or the day before about a few efforts of So that is the five dogmas in each moment.

[36:28]

It's not until reaching there if we think the goal is somewhere else and sometime in the future, then that is really becoming a goal or object of our desire. But what he is saying about using this word is moment by moment. So in that sense we are already in the goal if we practice. That means in each step You know, it's said when Buddha was born, right after his birth, he stood up and he walked, and in each step of his walking, lotus flower support his feet.

[37:39]

That is the same idea. When we practice wholeheartedly, being led by our vow, in each step, the lotus flower blooms and support our practice. So it's not what we are doing and what we want. In the case of this structure, it's different. But in our practice, at least in Dogen's practice, it should be the same. This is It's a long story. One of the Rinzai Zen master, Japanese Rinzai Zen master Morinaga Soko Roshi once said, this is about Samadhi, what is Samadhi. And he said, Samadhi is like a child, a kid, playing in a sandbox.

[38:44]

you know, we, he, you know, ladle, shovel a sand, put in the bucket and carry and making something. That is a kind of same action with, you know, grown-up workers shovel the sand as a work. But there is a difference. In the case of kid, he, the kid is really enjoying. So, if someone else asks the kid, do you want to, you know, change? And the kid should say, would say, no, because he's enjoying, you know, shabering the sand. But if a grown-up worker doing the same thing, and if someone said, do you want to, you know, change?

[39:46]

Can I work for you? And if the person receives the wage, then there's no reason to say no. Because for the workers, what the person is doing is not what the person wants to do. But the person's action is to get some result or reward or salary. So if without doing that thing, without working, if they can receive the wage, then there is no reason to say no. That's the difference of the quality of actions. And Morinaga Roshi said, the kids playing with sand is samadhi. But workers working in order to get something as a result or reward is not samadhi, it's a work. It's a job, it's a task. So what we are doing and what we want to get is different.

[40:53]

Then that is not samadhi. What we are doing is what we want to do. It's samadhi. That means me and my action are one. But when we work, what I'm doing In that case, that is a goal or something we need to achieve to get that salary. In order to get salary, we have to work. But working is not really what I want to do. That separation, I think that separation is in another word, alienation. We are alienated from what we are doing. So samadhi is really one. What I'm doing and what I really want to or what I want to get is the same thing.

[42:00]

Does it make sense? So that is my understanding of this first paragraph. Then, let's go to the second paragraph. When one completely penetrates and realizes it, it means buddhadharma, we ourselves would never have thought previously that realization would be like this. Even if we had thought of it, this is not a realization that is not different from what we have thought. Realization itself is not like what we had imagined. Because of this, anything we have previously thought is not useful for attaining actual realization.

[43:16]

When we realize it, we don't understand how we have realized. From this, we should reflect that whatever we have thought about buddhadharma before realizing it is not useful for realization. The fact that buddhadharma is not the same as what we had thought in various ways does not mean that our thinking was really mistaken or our thinking lacked the ability to think correctly. Even though the thinking in the past was realization itself, because at that time we were trying to turn it upside down, we thought and said that our thinking was lacking in ability. When we feel that our previous thoughts are useless, there is something that we should know.

[44:26]

That is, we have been afraid of becoming small. If realization appears through the force of thought prior to realization, it must be an unreliable realization. because realization does not depend upon previous thoughts, and it has come from transcending the thoughts prior to realization. Realization is assisted thoroughly by the force of realization. We would know that delusion does not really exist. does not really exist. So here he is talking about thinking, about realization, or satori, and satori itself.

[45:33]

In the first lecture I said the style of writing of this fascicle is very unique because it's Dōgen doesn't use many Chinese characters. You can see in this paragraph, I can only see three Chinese characters. I mean three Chinese characters, but one character, that is, Yō. The one is at the bottom of page one. There is this kanji. And, let's see, on the second sentence, on page 2, at the end of 1, 2, 3, line 4, the same character appears. And there is one more. Yeah. 1, 2, 3, 4, fifth sentence.

[46:37]

In the beginning of fifth sentence, you can see also the same kanji. Those three are only Chinese characters in this paragraph. All others are hiragana. This is kind of very unusual in Dogen's writings. The title is not by Dogen. It's by me. This means to use or use. Same you in Jijo-yūzan-mai. Yes. What does the devil negative mean on that second sense of page one? Even if we had thought of it, this is not the realization that is not different from what we had thought.

[47:41]

That's how Dōgen wrote. I understand. I understand. You don't understand. You know, in Japanese, double negative is not so rare. You know. What is an example? You know, I don't dislike double negative. I don't dislike In Japanese, we say, I don't dislike. Kirai dewa nai. Kirai means dislike. Dewa nai. Kirai dewa, not dislike. But, I don't dislike is not same with I like. Right? It can be neutral. I don't like, but I don't dislike. How do you express in English that kind of

[48:46]

feeling. If we don't like double negative, then how can we express that kind of feeling? I don't like so much, and yet I don't want to say I dislike it. To express that kind of feeling, we commonly use double negative in Japanese. Please. So, I know you wouldn't, you know, it would be untrue to translate, you could put it in the positive, but if you did, would it really miss the mark? This is a realization that is different from what we have taught? Yeah. That would really miss the mark? In this case, that is what he meant. It means realization is different from what we thought before. You have something to say?

[49:51]

We are not sure. This is very unusual style of writing in Dogen's writings. I don't know why he wrote in this way only in this chapter. Well, among the Buddhist priests, in the community of Buddhist priests, it's more common to write writings only in Chinese. Chinese is like Latin or Greek for European scholars in the medieval time. So Dogen is very unusual, he wrote Shobogenzo in Japanese, not Chinese.

[50:52]

Japanese means kanji, or Chinese character, and hiragana mixed. But here, extremely, kanji is not there. The possibility is this is written for someone who may not read kanji. But I don't think the content of this writing is about dharma transmission. I don't think those who possibly receive transmission cannot read Chinese characters. So I have really no idea why Dogen writes in this way. Often ancient people write letters. They often write with hiragana or katakana. without using so many kanjis. But this is very unusual, and I don't know what the reason. Anyway, this paragraph is about thinking and realization, or satori.

[52:05]

So, here Dogeni, hiragana as sa, to, ri. When he wrote kanji, sa, to, ri can be at least three different Chinese characters. One is go. Another is kaku. All those three Chinese characters can be read as Satori in Japanese. But as a Chinese character, these are three different words and different meanings. In the case of Go, the opposition is Mei.

[53:08]

Mei. is often translated as delusion. Delusion, unsettled. And in the case of kaku, this is the opposition of mu. Mu is dream, and kaku is awake. When we are dreaming, we don't see the reality, but when we are awake, we can see the things happening clearly. That is another meaning of Satori. When we are not really awake, we see things using our distorted view. When our distorted view is taken out, then we wake up, and start to see the reality as it is.

[54:09]

That is the meaning of kaku. And in the case of sho, this is always used as a pair with gyo, or shu. Shu-gyo means practice. So sho is the opposite. or a result of practice. So, satori as a result of practice. And the friend Dogen then said, shu-sho ichi-nyo, that is, practice and enlightenment are one. He used this word, sho. OK? Does it work?

[55:12]

I see. So these are three different meanings of Satori. But in Chinese. But in Japanese, all those three words are read as Satori. without making clear distinction. And all of them can be translated into English as enlightenment. But the meaning is different. So we must be careful. Phap is the original word. In this case, Dogen uses it. But when he writes in Hiragana, we cannot make distinction. That is a problem. But probably my guess is this one. Go. Go. That is opposition of mei.

[56:20]

Mei is usually translated as delusion, but it's not really delusion. But mei is a kind of a result of delusion. For example, when We need to go somewhere, and yet we don't know how to get there clearly. When we approach the crossroad, then we don't know which way we should go. And we feel we are lost. That feeling of loss is me. We don't know what to do. And even though we don't know what to do, somehow we have to make a decision without actually knowing which way we should go. So we often make wrong decisions that make our situation worse. Then we are more and more in the astray.

[57:24]

That is what this mei means, being lost. We are deluded, so we don't know which way we need to go, and yet somehow we go without clear understanding. And then we are lost in our life. And go is to really understand, know where we are going and how to go and what we should do in order to reach there. That is satori, in this case, I think. And mayoi, the cause of mayoi is, in our case, in the case of our life, is thinking. Thinking. discriminative conceptual thinking, based on, as I said this morning, based on subject, object, and what I should do.

[58:35]

Connection. It's separation between subject and object. And when we, as a common English, I mean, Buddhist teaching, when we encounter something, And this gives me a pleasant sensation. I want to get peace as my possession. When we encounter something, some object, which gives us unpleasant sensation, then I don't like this. So I want to stay away. Even though I want to stay away, somehow, without my agreement, they come. So we become angry. and we hate this thing. So when we think in this way, this chasing after something we want, desirable, and escaping from something we don't want, that running after and escaping from is a cause of samsara, cause of this delusion.

[59:47]

We don't know which way we want to go. to really find the peace. Peaceful, stable foundation of our life. Because we are always running around, running after something or escaping from something. That is our usual way of life within samsara. So there is no way to find the peace. We can be sometimes successful and we feel like heavenly beings, But more often, we feel like we are hungry ghosts. If we gain something, then we want more. And there is no time when we can satisfy our desire. That is how our life becomes mei or mayoi. We don't know what to do. We don't feel this is a healthy way of life, but we don't know how to get out.

[60:49]

how to exit from this realm of transmigration. But, you know, the Lotus Sutra and Dogen is saying is to see, to see, you know, this is the problem. This structure is the problem. And that is what Buddha taught when he taught about Engi. What is engi? Dependent Origination. You know, when we encounter, that is called soku. In twelve links of causation, soku is contact. Subject, object, encounter, that is contact. A contact creates a sensation, that is, juu, pleasant or unpleasant sensation.

[61:58]

And we have attachment, or ai, and clinging, that is, shuu in Japanese. Those are six, seven, eight, nine links within twelve links of causation. So this structure and contact is a problem of our life. Our life becomes delusive and we start to transmigrate. So somehow we have to avoid this contact. Then we don't need to transmigrate. a little bit later in this section, it says that our thinking, it does not mean our thinking was really mistaken.

[63:01]

And then in the next part of the English, it says that the problem is that we turned it upside down. So, thinking maybe is not a problem, it's turning it upside down. I think you know this upside down view The word, this expression appears in the Heart Sutra, Tendo Muso, upside-down view. That means the view which is different from the reality, for whatever way.

[64:05]

And in the case of Dogen, I think this upside-down is You know, in Genjo Koan, he said, when we convey ourselves to myriad dharmas and try to carry out practice enlightenment, that is delusion. That is mayoin. That is upside down. But myriad dharmas come to the self and allow the self to carry out practice enlightenment. So that is satori. So in this case, you know, before we think, I want to get that. So, satori is the object of my desire. So, I want to get that. I want to attain that thing. That is, I think, upside down. Okay? Please? Is it like if you have a belief that you know what it is?

[65:07]

Yeah. As a thought, it might be correct. You know, when we study, for example, Four Noble Truths, and when we study Buddhist texts, We can understand, you know, what Buddha taught about form of truth. Suffering, cause of suffering, cessation of suffering, and the past lead to cessation of suffering. It's very reasonable. So we can understand. But as far as we are thinking, then form of truth is the object of our thinking. And we think, I hate suffering. I love cessation of suffering. Therefore, I have to practice.

[66:10]

That is our common way of thinking. And according to Dogen, that is upside-down view. Because I want to get it. I want to do something to become something else, something I'm not. Please. Would it be accurate to say that upside-down view comes from grasping and rejecting? Yes, and grasping and rejecting comes to separation between subject and object. I'm sorry, I have one more question about this. Because in Kaz Tamahashi sensei's translation, he says, this is not because such thoughts were actually bad, and could not be realization. Past thoughts in themselves were already realization, but since you were seeking elsewhere, you thought and said that thoughts cannot be realization.

[67:16]

So he translates Patsy Turby as, since you were seeking elsewhere. Is that accurate? Let's see. Yeah, that is a translation problem. How fair is it? Seeking is fair. Aha. Seeking elsewhere is not in the original. He said at that time, we are trying to turn it upside down. But I think the meaning is not so different.

[68:37]

Seeking elsewhere means seeking something as an object. OK. Who else? Please. A little farther on, it says, when we feel that our previous thoughts are useless, there is something we should know. That is, we are kind of afraid of becoming small. I think... We like to be big and to become enlightened, to become a great person. So I feel, you know, now I'm small because I don't have enlightenment. So I feel something lacking. So if I, you know, get that thing and fill that empty space, then we become big. We become a great person. Often that is our motivation to seek the Dharma, to become a great person.

[69:42]

But according to Dogen, that is a problem. We need to see our realization, our satori, is there is no such person, no self. So that's the same as when Dharma includes the social body and mind. But what he said is, you know, this ability of thinking or create delusion is also a part of our life force, which is us, which is exactly the same with Buddha's life. That is also taking place within Buddha's eternal life. So this way of thinking is not something we have to eliminate. But if we think this is true, this is satori, then that is a mistake. But our practice is not to eliminate this way of thinking.

[70:45]

But we have to use our ability of thinking to help ourselves and others awaken to the reality beyond such separation. That is what all Buddhas and all Buddhist teachers have been doing, like Nagarjuna and Dogen. That's why their writing, their usage of language, is very difficult, peculiar. What they are trying to say, using words, is words don't work, or logic doesn't work. In the case of Nagarjuna, he logically said, logic doesn't work. But in the case of Dogen, he used more poetic expression and said, word doesn't work. And yet, even to say word doesn't work, we have to use words.

[71:48]

That's the problem. But without using that language, we cannot communicate and we can't share the Dharma. So in order to share the Dharma which is beyond thinking and language, we have to use the word and language. That is a kind of a difficulty we always face. So what the Buddhas and ancestors are trying to say is, reality is beyond thinking. But in order to show that reality, they have to use language and thinking. So that's why their expressions are often full of nonsense and contradiction. So in daily life, if you get feeling angry or dislike, like arises or your feeling gets hurt, it doesn't work for you to say, oh, this is really just a thinking, it's not a real world.

[72:59]

it doesn't make sense to me. Could you say it again? When the daily life, when you're under camp, you feel angry, or you feel sad, or you feel let down, at that moment, you just say, this is teaching, or this is just a thinking, my thinking mind, it's not really the reality. You think like that, or how do you process it? This practice of letting go of thought in our zazen allows us a little space between what's happening and what's feeling and my reaction. And that is the fact, I think, in Suzuki Roshi's expression, not always so. Even when this person did such a thing, that's why I become angry, But it's not really so.

[74:01]

It's not always so. That means we can find the more cause of this anger. Cause of this anger. Not necessarily that person's particular action. But something inside of me is kind of a, how can I say, come up. And that person's action might be just a trigger of the anger already within myself come up. I think that is a very important point. Not react right away with anger or hatred or sadness or painfulness. Our practice of zazen and letting go give us a little room or space but we can, in a sense, doubt of my understanding or my feeling.

[75:08]

Is this really correct or not? It's not much difference. So I become angry. But I try not to react right away. And that small space, I think, creates a big difference in our life. So we don't become like a, how can I say, a person without a feeling or emotion. Dogen Zenji was pretty much an emotional person. He had anger. and he has sadness, of course, and probably Buddha was the same. But if we are free from this kind of structure, I like this or I hate that, therefore it's natural I want to get this or I fight against that thing.

[76:13]

If we live only within this realm, that's the only way we have to fight, we have to argue, we have to compete with others, otherwise we cannot sustain ourselves. But if we see much kind of a larger perspective of our life, that we can live with the support of all beings, not only people, but all things in this world, then it's not correct that I always think I am right. They are wrong. There might be a possibility that I'm not so right. Sometimes I might be wrong. So my anger might be not reasonable. So about the anger, we have to work within ourselves.

[77:16]

That is another teaching of Buddha. Anger defiled us. Even the anger was caused by that person. My anger doesn't defile that person. The anger defiled this person. So we have to work with that anger. Anger is my anger. So that is my problem. My anger does not cease because that person make apology. If that person acknowledge the person is wrong, but the anger is still here. So we have to work with our own anger by ourselves. It's already 7... I mean 4.40 here. So tomorrow morning we continue.

[78:13]

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