2015.08.21-serial.00157

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Good morning. This morning we start Paragraph 3 in my version, page 3. This is the beginning of the section Dogen introduces Huinan, the sixth ancestor. So let me read paragraph 3. All places throughout India in the West and China in the East are within the Buddha Lands of the Ten Directions, down through the centuries until reaching the thirty-third ancestor, Zen Master Daizan, or Daikan, The transmitted Dharma is only the Dharma of Buddha's One Vehicle that has been completely penetrated.

[01:17]

It is the One Buddha Vehicle, solely dependent on the single Great Matter. Now it has appeared in the world. it has appeared right here. The Buddha wind of Queen Yuan, or Seigen, has been transmitted down to the present, and the Dharma gate of Naiyue, or Nangaku, has been expounded in this world. Both of these streams are the Tathagata's insight of genuine reality as it is. Truly, this Dharma teaching is the Dharma flower's turning of the thorough penetration of the Dharma of only Buddha together with Buddha, and the opening, displaying, realizing, and entering of the legitimate Buddhas and legitimate heirs of the Buddhas.

[02:29]

So he introduced Daikan Eno, or Dajian Quinan. And he said, both India and China, and between India and China, there are small countries along the Silk Road. That is how, basically, Buddhism has been transmitted. Both India and China are within the ten directions of Buddha Lands. So these are not two separate places in terms of Dharma. I'm sorry, still I don't know where we are. Sections, paragraph three. Why are there two different endings? It's at the bottom of page two. Two places throughout.

[03:36]

Does everyone know where we are? Good. Then he said, that is about the space and about time, he said. Down through the centuries, from the time of Buddha, Shakyamuni, to the time of Huinan, down through the centuries, until reaching the 33rd ancestor, Zen Master Daizan, or Daikan Eno, the transmitted Dharma is only the Dharma of Buddha's one vehicle that has been completely penetrated. So, you know, Dharma has been transmitted from Shakyamuni to Mahakasyapa, and Mahakasyapa to Ananda in our lineage, or in Zen lineage tradition. Dharma, that has been transmitted from Shakyamuni to Mahakasyapa, and Mahakasyapa to Ananda, and reaching to Daikan Eno.

[04:49]

is this One Vehicle Dharma. That is what Phatthogen wanted to say. And this One Vehicle Dharma is mentioned within the Lotus Sutra. So he said, the Dharma transmitted within Zen teachings and the Dharma expressed in the Lotus Sutra are the same Dharma, that is, one vehicle Dharma, one Buddha vehicle Dharma. There are no two or three vehicles. It is the One Buddha vehicle thoroughly dependent on the single great matter. This is said in the second chapter two of the Lotus Sutra. All Buddhas appeared in this world completely dependent on this one great matter.

[05:53]

And this one great matter is Buddha's darshan, or Buddha's insight. And now it has appeared. the world. So all Buddha appeared in the world for this reason. But Dogen added, indeed it has appeared right here. In this world means somewhere, sounds like somewhere else in this world. But he said right here. And that means not only the place where Not only the ancestors lived, but right here means right here, where we are now. This is the time now, and this is the place here. So this Dharma is appearing right here and right now, where we are now.

[07:02]

So, Dogen always said two things. One is, Buddha appeared in the world. It's a kind of a... How can I say? Everywhere. Wherever it is. But he almost always said, and yet, it is right here. Nowhere else. He said, the Buddha wind of Kui Yuan, that is Seigen, one of Shuinan's disciples, and another disciple is Nanyue or Nangaku. So, not only until Shuinan, but also after Shuinan, this One Vehicle Dharma continued to be transmitted until Dogen. And that is not the end, but until where we are, until today, this one vehicle, Dharma, has been transmitted.

[08:16]

Please? Can I just ask a question about something you brought up briefly yesterday? You were talking about when you and Kusiyama Roshi were practicing with Westerners at Tentai-ji, and sitting sesshins without any poise. And I'm just wondering if it's possible that with bodhisattva vow or this buddhadharma or even our practice of zazen can become a toy. Sure. In the sense that Ukyama rituals? Yes. And can you elaborate on that a little bit? Everything can be toys. Even our zazen can be toys. So how can you avoid When we study or practice something, even Buddha teaching, as some kind of object to entertain this person, that is toys.

[09:23]

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

[10:32]

realization or enlightenment. That is realization. That means, you know, our practice is not for the sake of this person. Our practice is for the sake of the Dharma. Then, anything we do, including gazen, or everything else in our daily lives, are not toys. It's our life. That's the difference. OK? But here we are. So, both Nangaku's lineage and, you know, I talked about Basowa-mazu, and I said probably Dogen didn't agree with mazu's teaching, but he said mazu's lineage is included. He didn't exclude mazu If he excluded this, it is not a one-beak rule.

[11:38]

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

[12:45]

Instead, if we studied one particular fascicle and we just think this is Dogen, then we might make a mistake. He might say something very different from other fascicles. So we need to read the entire Shobogen as one writing. So, he said, all the dharmas transmitted by both Sagan's and Mangaku's lineage are Tathagata's insight of genuine reality as it is. This is also an expression from the Lotus Sutra. And, next sentence. Truly, this Dharma teaching is the Dharma flower's turning. of the thorough penetration of the Dharma of one Buddha, only Buddha, together with Buddha.

[13:50]

So this teaching, this Dharma transmitted within the Zen lineage is the turning of the Dharma. It's Dharma expressed Dharma. It's not each person, different individual person's opinion. But each person is turned by the Dharma. And the Dharma expresses the Dharma. The Dharma turns the Dharma. That is what only Buddha together with Buddha. That means all those ancestors and other Zen practitioners are all Buddha. in terms of, you know, within one vehicle. When we practice Buddha's practice, as Shunran said, when we practice Buddha's practice, we are Buddha's.

[14:57]

But if we entertain ourselves and speak our personal opinion, then that is not. So we need to be very careful. And the opening, displaying, realizing, and entertaining are those four things. Buddha opens the Buddha's darshanan and displays or shows or points out what is Buddha's darshanan or Buddha's insight. And we realize what we are taught or what Buddha teaches. and we enter that path. So those four kind of interactions Buddha offers and we accept and enter there.

[16:01]

So Buddhas and students, as Buddha's students, we are working together. Please. I'm feeling two things. One is that he's saying space transmission in a linear way from me to you is necessary in conventional planet space. But I'm feeling something else as well, that the actual presencing of one to another, that itself involves the affirmation of the four seals. Yeah. Right there. And that only in the practicing face to face Can you realize the Four Seals as a living thing? Am I correct that both those things are happening? I think so. As a Dharma transmission, Dogen often uses the expression,

[17:04]

KAN means single, or one. And then it's transmission. So I translate this as singular transmission or something like that. That means singular means one. And this expression can be interpreted in a few ways. One is, you know, One Dharma, this One Vehicle Dharma is transmitted, nothing else. And another is singular, means teacher and student are one. This One Dharma is transmitted from individual person to individual person as their personal possession. but when we receive transmission, teacher and student are one. And we are both in the one bhikkhu.

[18:24]

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

[19:32]

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

[20:38]

That means the reality expressed in the sutra and the reality transmitted person to person is the same reality or should be the same reality. Our dharma and practice and teaching should not be something separate. were different from what the Buddha taught in the sutras. That is another important point of Dogen's teaching. He said in Shobo Gendo, Bukkyo, he said, there is no such separate transmission outside the sutra. Please. In the previous lecture, you said that Dōden added in a meal chanting the Lotus of the Wanderer's Dharma, Mahayana Sutra. That is, so it's not really Mahayana Sutra, but more like a concept of Wanbiku Dharma?

[21:41]

Wanbiku Dharma... You know, Mahayana teaching, according to the Lotus Sutra, Mahāyāna teaching is one vehicle dharma. So these are not two separate things. So, in that case, Mahāyāna does not mean relatively larger vehicle. But absolutely large, including everything. That is the fact. Mahāyāna. And this is the Dharma taught to Bodhisattvas. You know, in the Lotus Sutra, Buddha said his teaching is teaching only for Bodhisattvas.

[22:44]

No Śrīla Bhakas. Because Śrīla Bhakas are also Bodhisattvas. And because this Dharma, capital D Dharma, is also called all Buddhas, I mean all Dharmas, in this case all beings, there exists world-sharp peak, empty space, the great ocean, and the great earth, all of them having Dharma flowers as their homeland. So Dharma flower is a homeland. And each and everything within this homeland is also dharma flowers. So it's a problem to translate into English. Is dharma flower singular or plural? And dharma is the same. You know, is this one flower or a collection of many flowers?

[23:46]

And it could mean both. That is a strange thing. I mean, it's really always difficult for me to translate into English. In Japanese, there's no such difference. You know, hokkei is always hokkei. There's no hokkei-zu or something like that. So we don't have such separation or distinction, plural or singular. This can be both plural and singular. So it's kind of strange. It's not clear. Logically speaking, it's not clear. Japanese people say always something vague. We can interpret from this way or that way. That is a problem, but also that's a good point.

[24:48]

to express this inclusive dharma. So anyway, what he is saying here is everything, you know, this entire world is one dharma flower, and everything existing within this world is also dharma flowers. And this is truly reality, suchness, from here He lists up the different names of this dharma, or this dharma flower. So, in original Japanese, this is one sentence until the end of this paragraph. This is truly reality. Reality is jishso, in true reality of all beings. And, nyoze, in ten suchness. Nyoze is suchness.

[25:51]

And the Buddha's insight. This is Buddha's darshanam. And the way the world dwells constantly. This is also from the Lotus Sutra. The way all things in this world is. And reality as it is. This is Nyojitsu. Nyojitsu. The Chinese character is there, so I don't think I need to write down, write on the whiteboard. And the lifespan of the Tathagata. You know, this is the title of the chapter 16 of the Lotus Sutra. The Lifespan of Tathagatas. So this Dharma flower is both, you know, space, entire Buddha land. in the ten directions, and also Buddha's lifespan, that is eternal, eternity.

[26:57]

And this is the profound and unfathomable. That means we cannot measure using some kind of unit usable for human beings. When we measure the time, we use, you know, the length of day. One day is 24 hours and we cut into 24 parts and we measure one hour, two hours, three hours, or we calculate one week, one year, one century, and so on. Those are how we measure the time, and in order to measure the space, we use something close to us. We measure, this can be one unit, and one foot is the length of a human foot.

[28:01]

That is how we measure the things around us, using something close to us. But when we don't, it's really possible. It's useful to us, human beings. But is there such measurement valid for the reality itself? I think this is a good question. So, before human beings appeared in this world, And before human beings invented such a method of measurement, you know, there's no time in this universe. And there's no such space in this universe. This is simply one thing. One seamless moment from the time of Big Bang until now. This is a seamless moment.

[29:05]

But when we measure using certain measurement, certain rules, then we make segments, like one minute, one hour, one day, one year. But when we stop it, or before human beings appeared in this universe, there is no such segment. This is simply one moment and one space. Nothing is big, nothing is small. Nothing is long, nothing is short. And when we sit and letting go of thought means letting go of our unit to measure the things, whether like, dislike, good, bad, you know, long, short, then we are really one with this seamless time and seamless space. I think that is what Dogen described when he wrote Jijyu Zanmai.

[30:11]

When he described his Zazen as Jijyu Zanmai. He said when we sit, displaying Buddha mudra throughout body and mind, all beings within this universe reveals it on realization. That means we stop measuring using our ruler. Then there is no such separation between this person and the rest of the universe, and each and everything in that universe. That is another way Dogen describes this one-vehicle dharma. When we let go of our measurement to discriminate things, then we are really with all beings and all time and space.

[31:34]

I think that is what Dogen says about his zazen in Jishyu Zanmai. Here we are. So, unfathomable, profound and unfathomable, and the impermanence of all beings That is one nature of this Dharma flower, impermanent. So impermanence and eternity are both there. That is an interesting thing. And this is Dharma Flower Samadhi, Hokke Zanmai. Dharma Flower Samadhi appears also in the Lotus Sutra. So all that is going on within this seamless time and space is a samadhi.

[32:36]

And when we sit, you know, displaying Buddha mudra, we participate that samadhi. That means, you know, in the first chapter one of the Lotus Sutra, Buddha was sitting in samadhi and eliminate entire dharma world. And I think, for Dogen, What I would like to say is that samadhi of Buddha continues, still continues, and by sitting and displaying Buddha mudra, we participate in that samadhi of Buddha. That samadhi is hokke zanmai, or samadhi of Dharma flower. Or in a sense, Buddha didn't stand up from the seat under the Bodhi tree.

[33:38]

He was still sitting. And we join his sitting. Please? Can you define Samadhi, please? Samadhi. What is Samadhi? Samadhi, what do you think? Samadhi in English. Concentration, absorption. Discrimination, not separation. Okay. For now. So how do you translate that when you're sitting and thoughts come to mind and you are discriminating, is that not samadhi then? Yeah, when we think. Even when we sit in this posture, if we think, that is the same as what we do when we sit by the desk or in front of the computer.

[34:43]

So that is not samadhi. Well, thoughts coming and going, and we think are different. To me, this difference is very important. Even when we sit in this posture, facing the wall, thoughts are coming and going. And even though Dogen calls this sitting shikan taza, or just sitting, but even when we sit, with this posture facing the wall, we can do two more things besides just sitting. One is thinking, another is sleeping.

[35:45]

And thinking is not zazen, and sleeping is not zazen, but just sitting is zazen. But within just sitting, soto are coming and going, but we don't think. Those thoughts coming and going is not the object of this person sitting. When we start to think about those thoughts, sometimes I think, I like this idea very much, or I hate that memory coming in our zazen, we start to think, I hate that, or I love that. When we chase the good idea appeared in our zazen, then we are thinking. But even though thoughts are there, coming and going, but we just let go, they are just simply like bubbles.

[36:54]

Bubbles in the water. Just coming and going. It's not my thinking. So I often say, thoughts are there but I don't think. This is a kind of interesting but difficult to understand, strange thing. So I explained this to the beginners. I used the analogy of driving a car. When we drive a car and put the gear into neutral, the engine is still moving, but the car doesn't move. So even when we sit in this posture, this engine is still moving. And the function of our brain is to produce thinking. Thinking or imagination or whatever. We don't stop our brain.

[37:59]

When we drive a car, when we turn the key, then the engine stops. But unfortunately, our brain doesn't... we don't have the key to stop the engine. So it's still moving. Same as, you know, even with this posture, our heart continues to work, to pump in the blood. And our stomach continues to work. to digest what we ate. I don't think there is a reason only our brain can stop functioning. So the entire world is still working. So because the brain is still working, thoughts are coming and going.

[39:03]

That is a very natural thing. But when those thoughts become the object of this person, then there is a separation or division between the person sitting and the object that is coming and going. Then we have an interaction. I like this or I hate that. Or sometimes I want to eliminate them. Or I want to keep those ideas and make it more clear. If we do such a thing, we are thinking. This is not Zazen. Please. It's a feeling that I have that comes simultaneously with the thought that I don't like this or I like this. So how do you suggest subduing that? Whenever we are aware that we are interacting with the things happening in our mind, we stop and return to just sitting.

[40:22]

Just sitting means this upright posture and breathe through our nose as if the air goes down to our abdomen. So this is a deep and peaceful breathing. And we keep our eyes open. You know, sometimes when we are thinking, we are dreaming. So make sure our eyes are open. And letting go of anything coming and going. Letting go means letting come. Letting come and go freely. Those are four points of just sitting. And when we are stuck in thinking or with some kind of emotion, something is distorted, often. So when we are aware those things are happening, then we return to posture, breathing, and keep our eyes open, that means don't sleep.

[41:37]

and letting go. Open our hand. Whatever thinking or emotion, we open our hand and return to just sitting. This is what Uchiyama Roshi said, opening the hand of thought. And unfortunately, even we open our hand, next moment it comes back. That's a problem. But we have to see next moment. That means it stops. But the next moment it starts again. So, what Father Uchamara said, we repeat this billions of times. When we sit with this attitude of letting go of thought, billions of times, even when we are because the next moment thought comes back.

[42:43]

So when we measure the 15 minutes or 40 or 50 minutes period, probably if we measure, the time we are thinking might be larger than letting go. But still, Uttamaro said that is a good zazen. But if our mind is separated into two pieces, subject and object, and we kind of intentionally interact with those thoughts, then that is not the Zen at all. So this is a really important point. Does it make sense to you? Yes, it does. Thank you very much. I don't think so. When we sit with this attitude, you know, not only 15 minutes, but our entire life is one period of samadhi, or one samadhi.

[43:51]

So it's the attitude, not the actual doing it. Well, doing it. Please. I've heard other discussions on samadhi. There are two elements discussed. I think it's shamatha, the deeper pose, and then vipassana, which is insight. How is insight or vipassana different from thinking? I don't know. I never practiced vipassana. OK. Please ask someone who has experience. Please. I just wanted to recall that diagram in Opening the Hands of Thought by Chiyama Roshi there. It's very beautiful on a page. It's just typewritten. Draw them, thinking, sleeping, thinking, sleeping, draw them. It's very... Returning is important.

[44:56]

Yeah, but it's a diagram for... Yeah, that was his very unique way of expressing the Dharma. Thank you. Please. I just had a question on Samadhi too, since it's translated as concentration, and it seems that, you know, Zazen could be more called something like awareness than concentration. Yeah, according to Dogen, our Zazen is not a concentration. Concentration means we concentrate our attention to one particular object. And we don't do such a thing. So, our Zazen is not a concentration. Then what is Samadhi? You know, Dogen describes Samadhi as Jijyu Zanmai. That is samadhi according to Bögen, being one with all beings.

[45:57]

There is no separation between self and the rest of the universe. That is samadhi, I think. Maybe I cannot finish this first group this time. Here we are, oh, Hokkezan Mai. Dharma flower samadhi. And Dogen said, this is Shakyamuni Buddha. As Shakyamuni, as you know, in the Lotus Sutra or according to Tendai tradition, Shakyamuni Buddha is not included, is Dharmakaya, Sambhogakaya, and Nirmalakaya. Those three buddha bodies are one Shakyamuni. That means as a Dharmakaya, Buddha is eternal.

[47:03]

Buddha's lifespan is eternal. But as a Sambhogakaya, Buddha allows bodhicitta. and his name was Sumedha, and continued to practice more than 500 lifetimes. And because of this fruit or result of this long time practice, he attained, achieved Buddhahood in his final lifetime. If we see Shakyamuni in this way, Shakyamuni is a Sambhogakaya. Sambhogakaya means Dharma body attained as a result or fruit of long practice. And Nirmanakaya is a manifestation of the Dharmakaya within time and space as with certain particular body and mind.

[48:04]

and within certain particular place and time in the history. That is Shakyamuni as a historical person who was born in India about 2,500 years ago. That is Nirmanakaya. So all, you know, Dharmakaya, Sambhogakaya and Nirmanakaya are I have to say opposite. Shakyamuni Buddha is all those three Dharma bodies. And actually that is this one vehicle, Dharma. And the turning of the Dharma flower, that is ten hokke, and being turned by the Dharma flower, That is Hokke Ten. So within this Dharma, One Vehicle Dharma, there are two aspects.

[49:08]

One is Ten Hokke, another is Hokke Ten. And he is going to discuss what is Ten Hokke and what is Hokke Ten after the conversation between Huinan and the Father. So I'm going to talk later. And this is the true Dharma I treasure, the wondrous mind in Nirvana. This is Shobo Genzo Nehan Myo Shin. This is the name of the Dharma transmitted from Shakyamuni to Mahakasyapa. You know, I think you know the story. You know, when Shakyamuni sat in front of the assembly, the assembly expected Shakyamuni to give some Dharma discourses.

[50:08]

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

[51:37]

This is the name of the Dharma Buddha transmitted to Mahakasyapa. SHO BO GEN ZO NE HAN MYO SHIN jitso, jitso, muso, mimyo, no, ho, mon. Ho-mon is dharma gate. Dharma gate of shobo is true dharma. And this true dharma is same as myoho in sadharma, kundalika. The third dharma can be translated as myoho or shobo. Myoho is wondrous dharma and shobo is true dharma. So these are the same dharma.

[52:39]

Gen is eye, and Zo is treasury. So, true dharma, eye, treasury. And this is the title of the collection of Dogen's essay. So Dogen took that name of the collection of his essay from this dharma, this name of dharma. And next part is Nehan, means Nirvana. And myo is wondrous. And shin is mind. So, wondrous mind in nirvana. And jisso is true reality. Same word in shoho jisso. Jisso, muso, is no form. So, true reality has no form. and Mimyo is very subtle. So this whole, this Dharma gate that was transmitted from Shakyamuni to Mahakasyapa is Shobo Genzo to Dharma eye.

[53:55]

This is wisdom. And also the wondrous mind in Nirvana. And that is true reality. but true reality has no form, true reality without form. And it's very subtle, therefore it's not understandable using our discriminating logical conceptual mind. but is the name of this dharma transmitted from Shakyamuni to Mahakasyapa and from Mahakasyapa until Dogen or even until us. And what Dogen is saying here is this dharma and the sadharma in the Lotus Sutra is the same thing.

[54:57]

So this is also one vehicle dharma. So he said, this is the true dharma I treasure in the wondrous mind in nirvana and the manifestation of the body and saving all living beings. All Buddhas manifest their bodies and appear in the world in order to save all beings. So this is the activity of the Dharma flower. There is maintenance and wedding which are the bestowing of the prediction and becoming a Buddha. This prediction and becoming a Buddha is Juki Sabotsu.

[56:01]

Ju is to give, or offer, or bestow. And Ki is prediction. Ki is a translation of Vya-ka-ra-na in Sanskrit. This is the prediction Buddha gave to all the Shravakas, from Shaliputra to everyone. In the first 13 chapters of the Lotus Sutra, the main theme is Buddha gave this prediction that all all of those Shravakas will become Buddha. That is the prediction. And in the 10th, Chapter 10 of the Lotus Sutra, Shakyamuni said, when the Lotus Sutra is expanded, everyone,

[57:47]

who hear even one phrase and rejoice by hearing the Dharma, all of those people will become Buddha. So, basically, Shakyamuni gave not only those Shravakas, but also everyone who rejoiced, hear the Dharma and rejoiced the Dharma, will become Buddha. That is what this Juki means, giving or bestowing, that prediction means. That is what is said in the Lotus Sutra. But Dogen, Dogen Zenji, wrote at the first school of Shobo Genzo, entitled Juki. And in this first school, his understanding of Juki is a little different from what is written in the Lotus Sutra.

[59:02]

In the Lotus Sutra, this is really a prediction. That means those shuravakas and everyone who accepts the Dharma, the wondrous Dharma, will become, sooner or later, will attain Buddhahood sometime in the future. So this is really a prediction about the future. But in Shobo Genzo Juki, Dogen wrote as follows. He says, we should certainly know that the prediction actualizes the self. This actualize is Genjo. So prediction actualizes the self. The prediction is the self. Prediction is the self. That is actualized.

[60:03]

So this is not about the future. This is here and now. And for this reason, what has been legitimately transmitted from a Buddha to a Buddha, and from an ancestor to an ancestor, is nothing other than the prediction. That means, he said, you know, this Shobo Genzo Nehan Myoshin that has been transmitted from Shakyamuni to Mahakasyapa, that is prediction. And there is no single Dharma transmitted that is not the prediction. So all the Dharma, that means all Dharma flowers, is itself prediction, or Juki. And a little later he says, hearing one phrase through following a teacher, from a teacher, and reading one phrase through studying scriptures is nothing other than receiving the prediction.

[61:22]

So prediction is not something given to someone called Buddha, to this one, as I will become Buddha in the future. But according to Dogen, when we study and practice even one phrase of Dharma, that is prediction. That means we don't need Buddha. Our practice is itself. Our practice here and now is itself prediction. That means when we practice, following Buddha's practice, we are Buddha. That is what Hinan said in the very end of his conversation with his father earliest version of the Platform Sutra. When we practice Buddha's practice, we are Buddha. So we don't need to wait for the future, sometime in the future.

[62:24]

But when we wholeheartedly practice here and now, you know, Buddha appeared through our practice. So each and every practice, each and every moment is receiving or giving prediction. That is Dogen's understanding of receiving or giving prediction. So when I had a genzoe, I think, at Chapel Hill, about this fascicle, you know, I studied the entire Lotus Sutra about juki. And when I compared with what Dogen wrote, and what is written in the Lotus Sutra. I studied the Lotus Sutra because I need to understand what is said about the Juki in the Lotus Sutra. But after I read both, I became hungry.

[63:27]

Or disappointed. prediction, dogen discussing and prediction in the Rota Sutra is very different. In the Rota Sutra, Shakyamuni gives people who are not sure if they could become a Buddha or not. So, Shakyamuni kind of gave a guarantee. If you accept the Dharma and continue to practice the Dharma, you will become Buddha sooner or later in the future. But what Dogen is saying in this versicle is, if you practice here and now, that is a prediction, that is Buddha. It's very different. But when I, you know, kind of digest both, I started to think probably what Dogen said is what the people who wrote or produced the Lotus Sutra wanted to say.

[64:36]

But they described as a story. but Dogen pointed out directly as a reality here and now. That's the difference, but probably even people who produced the Lotus Sutra wanted to say the same thing as Dogen. That means, for example, in Chapter 2, as I introduced, You know, it's said even children, as a prey, elect the stupor, then those children attain the Buddha way. If we focus on that part of the Lotus Sutra, whatever we do as a practice, as a wholehearted practice, then The Buddha way is actualized within that practice at that moment.

[65:46]

We don't need to wait until sometime in the future. So probably what the Lotus Sutra said and what Dogen pointed out might be the same thing. I don't think so. My practice is Buddha, but I am a deluded human being. This is like the relationship between desire and vow. Desire and vow. Desire and vow. opens up a life of practice, moment by moment, energized by what I embody.

[66:54]

The way prediction looks into the future, but is actualized in the now, too. Yeah. Please? You made the distinction between practice and hard-hearted practice a couple of times. wholeheartedly. Wholeheartedly is no separation or division. This person and practice are one thing. I think that is what wholeheartedly means. But if we practice for the sake of something we may attain sometime in the future or something different, then That is not whole-heartedly.

[67:54]

So when I say whole-heartedly practice, it means our entire body and mind is really in that action, activity. Maybe we cannot know or we cannot evaluate that now I'm doing wholehearted practice. If we do such a thing, it's not wholehearted. So wholehearted practice is something we can just try, just do.

[69:07]

You know, this is what shikkan means. When we just do without even evaluation whether I'm just doing or not. If we think I'm just doing or not, then we are not just doing. Shikantadawa, just doing, means really just doing, without even evaluation. But... You know, in our Zazen, because there's no object and sub-objects, so it's kind of not It's not so difficult to just sit, even though it's very difficult. But in our daily lives, you know, before we start, for example, when we cook in the kitchen, before we start to cook, we have to think, you know, about the menu, about the recipe.

[70:19]

and what kind of ingredients we need, and what is the procedure, the process of cooking. We study and understand and make that clear, and once we start to cook, even forget about what is thought and just do it. When we chop the vegetables, just chopping, I think that is wholehearted practice. But if we think in that way, even the preparation, the phase of preparation using thinking, is part of wholehearted practice. So in a sense, There's nothing which is not wholehearted. But if we think so, that is a problem.

[71:24]

Is another term for wholehearted practice perhaps most intimate? Yeah, and also samadhi. So that is about Juki. And he said, becoming Buddha. That is Sabutsu. Sabutsu is an expression of fear. For example, in Zazenshin, Shobogen's Zazenshin, Dogen quotes a story about Mazu. He talks about Mazu's story about polishing a tile. At that time, Mazu was a young monk. He sat day and night by himself in a hamlet. Then his teacher, Nangaku, visited him and asked Mazu, what are you doing these days?

[72:30]

And he said, I wholeheartedly practice Dazen day and night. And what is your intention? Or why do you practice Dazen? You know, so much. Then, Baso said, he used this one, sabutsu. Zu sabutsu. Zu means to intend, to plan. So I practiced that then with the intention of becoming Buddha. So I practiced to become Buddha. Then Nangaku picked up a piece of tile from the ground and started to polish on the stone. You know, this is a kind of strange thing to do. So Baso asked, Teacher, what are you doing?

[73:32]

And Nangaku said, I'm polishing a tile. to make it a mirror, to make it into a mirror. Then Baso asked again, how can you make a mirror by polishing a tile? Then Nangaku said, how can you make your body into Buddha by sitting? That is a very interesting and important koan. And Dogen made long comments on this story. And so in that story Nanak admonished Baso to practice Zazen with the intention or desire to become Buddha. So to sit To become a Buddha is nonsense, same as to polish a tile and make it into a mirror.

[74:39]

That is the meaning in that story. But in Dogen's comment, Dogen said, it's possible to make a mirror by polishing a tile. but rather he said, polishing a tile, tile means, sorry, tile means five scanners. Why we turn these five scanners into Buddha by just sitting? But Dogen said, polishing a mirror, I'm sorry, polishing a tile is itself making a Buddha, making a mirror. It's not a matter of, you know, tile become a mirror. But the practice of polishing a tile is making a mirror. Does it make sense? Yeah. So this practice is Buddha. That is how Dogen interprets this story.

[75:44]

And that is what Sadhu here means. Our practice is itself becoming Buddha. Please. And one vehicle is here and now. Is this another form of skillful means to invite us to practice in a certain way? Yeah. Juki is a skillful means to make those Shuravaka people into Bodhisattva. Those so-called Hinayana practitioners into Bodhisattva, that is, Mahayana practitioners.

[76:52]

So those Shuravaka were the great disciples of Buddha. But, of course, at the time of Shakyamuni, there was no such concept as Mahayana or Bodhisattva. So, somehow, the Lotus Sutra wanted to make those great disciples of Buddha into Bodhisattvas. And this Juki is a kind of a skillful means to make those Shuravakas into Bodhisattvas. But Dogen said, you know, our Zazen is, he said, Juki is giving or receiving the prediction, and right there we become Buddha. So this is a kind of a skillful means.

[77:54]

Please. Is there no end to skillful means? Yeah, no end and no beginning. Only here and now, here and now. Please. So is the skillful means, the expedient means, a prediction of the future that's using things humans know, measurement of time, and actually makes it the future, Yeah. Yeah. In Dogen's understanding of time, there is no separation between past, present, and future. Yeah. This is also a meaning of one viku. past, present, and future.

[78:58]

This is one seamless moment. I don't think Dogen said we are Buddha. I don't think Dogen said we are Buddha. He said our practice is Buddha. Same as Shakyamuni said in the Sutra of the Final Teaching, if we practice following Buddha's teaching after Buddha's death, the Buddha's Dharmakaya manifests within our practice. So this doesn't mean our practice makes these five skandhas into Buddha. Five skandhas or this karmic self is still karmic. I cannot say Shobhaku is Buddha. But my practice is Buddha.

[80:01]

Anyway, that is how we maintain that one vehicle, Dharma, and also dwelling in. That means our continuous studying and practice, our Gyoji continuous practice, is the way we maintain and transmit this One Vehicle Dharma. I think that is what Dogen is saying. Well, then, Dogen started to talk about the conversation between Huinan and this monk's father, and I already talked about that conversation.

[81:11]

So, we now go to, in this version, page 9, or paragraph 15, Do you find? The paragraph starting, the cause and conditions of Zen Master Father's visit to Kawashi are like this. Do you find it? Do you find the place? OK. The version I have, page 9.

[82:12]

Page 9 or 7. I'm sorry for this confusion. We only have five more minutes, so I read sentence by sentence. The cause and conditions of Zen Master Father's visit to Kaoshi are like this. So he finished the story of their conversation. From this conversation, the Dharma flower of being turned by Dharma flower and of turning Dharma flower has been expanded. So, Huinan, the sixth ancestor, was the original person who coined this expression, turning Dharma flower and being turned by Dharma flower.

[83:27]

Before that, these expressions were unheard of. So, Huinan was the original person. Truly, to clarify, The Buddha's insight is to clarify the true Dharma I treasure, that is Shobo Genzo. And people who have clarified this are Buddha ancestors. So Buddha ancestors are the people who clarify this Dharma flower, turning the Dharma flower. Scholars who vainly calculated the sands and pebbles of words and letters cannot know the Buddha's insight. This is obvious now when we see who Father used to be before he met the ancestor." So he said, in order to really transmit the person, what the teacher should

[84:35]

really awakened to this Shobo Genzo. Just reading words and letters like a father before he met Huinan is just calculating the numbers of the words. Saokuro Shofun said, you know, the Buddhist scholars are like a bank clerk. count the money, but none of them, no money is their own. They are just calculating. And he also, Sawakiroshi also said, there are two kinds of studying. One is studying like an ant. Ant, the tiny insect. and go everywhere and get something little by little and pile them in their dwellings.

[85:41]

But he said another kind of study is study like a spider. You know, a spider eats something and makes it into a beautiful web. That means We need to digest it and express it in our own unique way. Otherwise, we are like the bug just counting what Buddha said, or what kind of concept appeared in certain kinds of scriptures. So, what Dogen is saying is, we need to study with a teacher who really has Buddha's insight, instead of knowing about it. So, to clarify the true essence of the Buddha flower, we should completely penetrate the truth that the opening and displaying by ancestral masters

[86:50]

is the one single great matter. Do not seek it in the other vehicles. In this case, just studying Buddha's teaching as a knowledge. So, before the ancestor, before Huinan, in China it was unheard of and non-existent that the true form, true nature, true body, true energy, true cause, and true effect. Those are part of ten suchnesses. He abbreviated a few of them, but he said, I think he's talking about all ten suchnesses. All ten suchnesses are not really manifested through their own body and mind as a practice until Shunan in China.

[88:06]

So that means Shunan was the first person, first ancestor who really manifested these ten suchnesses. If we read this kind of thing, we instantly think about Bodhidharma. Specifically about scholars and those born that way? Those who study Buddhist teachings only have an intellectual interest, without cultivating it through our life in the body and mind. that he, if here is saying, Wai-Neng was the first to express that? Express, you know, this ten suchness. Ten suchness, yeah.

[89:10]

In this way, as a dharma flower turns to a dharma flower. Please. I was wondering if you could say something about the presence And then, but also when someone asked you about your love for your teacher, you, I guess, perhaps wanted to say the word in a different way. And so I was wondering if you could just say something about that, because this is very different than that. Well, first I read my teacher's book when I was a high school student.

[90:11]

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

[91:15]

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

[92:22]

when he wrote certain things. I think that is a difference. I think the same difference between Dogen's talking here. Well, in this sentence, I had four question marks. This question mark is about singular or plural. All these ten suchnesses, these plural or ten different things, or ten suchnesses, those from the beginning and end, that means from one to nine, are ultimately one thing. How can I write these ten suchness as a singular in English? That is not a fact.

[93:27]

That is a fact I cannot do. So, I kept the question mark. So these are not ten separate things. So, ëareí sounds strange to me. So is it ëisí or ëareí? Thatís the question? This means, I don't know. Anyway, suchness turned by the Dharma flower. If Dogen said, Huenan was the first person, what about Bodhidharma and the five ancestors before Huenan? I have a question, but I don't have an answer. To me, having a question is a kind of practice.

[94:30]

And I don't necessarily need an answer. That means this is one of the points I can continue to think. Our attention equally extends to every being and place. With a true narrative of good's way, beings are numberless.

[95:41]