Well, it is both Japanese original and English. I don't think many people need the one with English and Japanese. I made this for myself. I thought maybe some people are interested in the original Japanese, so if you want to keep okay but i don't think many people are not so much interested in japanese so please I've always loved them. I've always loved them.

[01:13]

I've always loved them. Well, the first two pages of English version is together with Japanese. This is not the text. This is something additional I'm going to talk today. I'm sorry for the confusion. Thank you. So do all people have the copy?

[02:45]

So all the people have the copy? Good. Well, so during the Genzo SS Shin, we study Shobo Genzo. Do you hear? Do you hear me? OK. We study Shobo Genzo Joji. As I said, I made two versions of the text. One is only English. Another is English and Japanese together. Originally, I made a translation. I put the English and Japanese original and make English translation for each sentence. And I take the Japanese out. And that's the way I made the English text. And this is basically for my own, but I thought there might be some people who can read Japanese and who are interested in comparing the Japanese original and English translation.

[04:32]

That's why I made these two versions. Anyway, in the first two pages of the English version, is my translation of, how can I say, Giun's verse and Menzan's summary. He has a type mistake here. Summary is S-U-M-M-R. So I make correction and phrase verse. This afternoon I'd like to talk on the title of Shobo Genzo Gyoji and these two verses as a kind of introduction to Dogen's text of Shobo Genzo Gyoji. First of all, I'd like to talk maybe without to mention that if you are interested in another translation, there are three, as far as I know, three translations.

[05:53]

One is in How to Raise a Knox by Francis Cook. And another one is in this Master Dogen's Shobo Genzo. Book 2 by Godo Nishijima and Chodo Cross. And the third one is Enlightenment Unfold by Kazutanahashi and other people. So if you want to compare my translation with these other translations, please find these books. My translation is still a very rough draft. This is not a final one, still a working draft. Judith Gilbert helped me to correct grammatical mistakes, but still this is not a refined English.

[07:01]

So any comments or suggestions? from any of you will be appreciated. So I don't think this is still good English. But I try to make the translation as literal as possible. So it might not be understandable English. And that is what I want to talk about. Let's see. First, I'd like to talk about Shobo Genzo Gyoji. Probably I talked on what Shobo Genzo means, I think, last year.

[08:10]

But I think it's important. So I repeat what Shobo Genzo means. And I think you already know what these words mean. Sho means true. Ho is dharma. Vain is I, and do is treasury. So true dharma, I, treasury. And since we are very familiar with Dogen's writing, I have been very familiar with this one, Shōbō Genzō. But when I try to talk what this really means, it's really not clear. In the other Zen term, this Shobo Genzo is not so old expression.

[09:18]

This appeared, I think, in the 11th century. The context or the story The expression, show bogens appear, is a very famous story, a Dharma transmission from Buddha to Mahakasyapa. When Buddha was sitting with all his accessories on the Vajra Peak, he picked up a stalk of flower. and he didn't say anything. There are many people in the assembly, only Mahakasyapa, and Mahakasyapa didn't say anything.

[10:25]

With, you know, holding and The story said, I don't know if this is true or not, the story is from Buddha to Mahakasyapa. And at that time Buddha said, Buddha said, I have Shobo Genzo and this is very kind of And that Shobo Genzo, Neham Myoshin, and Neham Myoshin, and it's continued.

[11:30]

This so. This is one one. This is one word. And this is the name of the Dharma which was transmitted from Buddha to Mahakasyapa. And also I try to explain what this means.

[12:33]

Shobo Genzo is true dharma eye treasury. Nehan is nirvana. Myo is wondrous or excellent, marvelous. And Shin is mind or heart. So wondrous heart or wondrous mind in nirvana or as nirvana. And Jisso is true Form. True form. And muso is no form. No form. Jiso, true form, no form. And mimyo means subtle. And ho is dharma. Mon is gate, so dharma gate. so if I translate this into English something like true dharma eye treasury and wondrous mind or heart in nirvana that is the dharma gate or gate of subtle dharma

[14:02]

with or of just so true form is no form. Do you understand? This is what is transmitted from Buddha to Mahakasyapa. Through Dharma I pleasure you. Wondrous mind or heart in nirvana. The gate of subtle Dharma, that is true form is no form. This is one word. So this is what was transmitted from Buddha to Mahakasyapa and Mahakasyapa to Ananda, and through Bodhidharma, Dogen, and from Dogen to us.

[15:15]

So if we have already received Dharma transmission, we already have this one. And even if we don't, Dharma transmission, this is the reality of all beings. You know, to fetch Buddha awakened. That is what Dharma means. The way all beings are is reality of all beings. So even when we are not awakened to, you know, we are already have this, or we are already We were born within this reality and living within this reality and we're going to die within this reality. That is the name of this reality we are living. So this mind or heart

[16:21]

is . And that is important point. is a kind of a description of this mind. is an abbreviation of . Soho means all dharmas. The reality is the true form of all dharmas. True form of all dharmas. So no exception, everything. True form of everything. And true form of all dharmas, everything, is no form. We have really no form. We have form. This body is a form. and you know the board is a form and each character that I wrote is a form so each and everything has form but true form of each and everything has no form that is basically taught in the

[17:49]

almost every Mahayana sutra, especially like a sutra, a heart sutra, or the diamond sutra. The true form of this being, in this case, Shohaku Okumura, this has a form. But actually, this form is a collection of all different elements. And it's always changing. When I was born, I was not like this. I have been changing. My form, my body has been changing. My mind was changing. So actually, we think the shohak has some form, but this form is always changing. Never stay even one moment. Always going, always changing, always moving. But in our mind, our concept, we kind of have a definition, which is Shōhaku.

[19:05]

I'm a man, I was born in Japan, I became a Buddhist priest, and now, because this is my responsibility, I'm talking Dogen's writings. collecting those informations and maybe this form, you create the form of shohaku. But that is only the collection of information and the form at this moment. Next moment, different. Maybe shohaku disappear. So actually, true form of each and not only Shohak, but the universe and everything in here might change, not might, but really change and might disappear at any time. So there's no fixed form. And there's no fixed form is true form of this being.

[20:07]

So And so this sin is not our mind, our psychology, or our heart as a part of our body. But this mind is our life. It has form. But that form is always changing. So there's no fixed form. That is the meaning of jissō and musō. It's always there. Here is the form of shōhaku, but there is no such form. It's kind of contradicted, but that is what the heart is saying. Form is emptiness, and emptiness is form. Both are there, both are true. And within this, our life, both are included.

[21:11]

So it's kind of difficult to create a certain fixed image or definition or concept. That's why we call this a Myo Wanderer image. That is what this Myo wāmyōshin, wāmyōhō, sandaruma, min. So it's very subtle, it's not such a coarse thing, very subtle. We need to be really careful, otherwise we miss this reality. And that is itself in nirvana. The way everything is, is true form, no form, is itself nirvana. So nirvana is not something beyond this world called samsara. But the way everything truly is, is nirvana.

[22:17]

At least according to me. With nirvana. And with nirvana we create so many problems. Anyway, I'm happy. Shobo is true dharma, or sad dharma, or myoho are the same word in Sanskrit, sad dharma, true dharma. Sad dharma is translated as true dharma or myoho, wondrous dharma. And dharma is I, and I refers to wisdom. Zoho is difficult to understand to me. Zoho is, of course, a treasure.

[23:18]

And as a Buddhist term, this Zoho could mean at least two. One is a translation of Sanktaka. That means, you know, triptaka, or san-zo-ri-ja, means three categories of Buddhist scriptures. That is sutra, the record of Buddhist teachings, and the Shastra, or commentary of Buddha's teaching, or commentary of the Sutra. And the third is Vinaya, the collection of precepts. Those are called three baskets, baskets of Dharma. That is called whole door.

[24:20]

Dharma treasury. So ho and zo. And another meaning might be, this Chinese character can be used as a translation of another Sanskrit word, that is galba. Garbha means womb, you know, tathagata garbha. Garbha is called nyorai-zo. Nyorai is tathagata, and zo in this case means womb or embryo. That is the same with Buddha nature.

[25:26]

So this Zo can be Buddha nature. So in that case, this Shobo Genzo is the... I'm very difficult to explain. This is the embryo or womb of a true Dharma eye. But that doesn't sound, you know, to me. I think this is the treasure house of true dharma, of true dharma, shobo-zo. So I think this shobo-gen-zo is a kind of a combination of, let's see, Shobo Gen. True Dharma eyes and Shobo Zou.

[26:33]

Two different names. I mean, now. Shobo Gen is, as I said, Gen means eye. Dharma eye. The eye which sees the Dharma, true Dharma, as it is. That is wisdom or prarajna. And shobo-zo is the treasure house of true Dharma. But when shobo-genzo becomes one noun, I don't really understand what this is. And as I said, this expression is quite new. It doesn't appear until the 11th century, even the story of Dharma transmission. In Keitoku Dentoroku, Keitoku Dentoroku is the record of transmission of Dharma lamp.

[27:46]

That was compiled in the year 1004, I think. So very beginning of 11th century. In Keitoku Dentoroku, the story of Dharma Transmission appeared, but there's no expression such as Shobo Genzo. Instead of Shobo Genzo, it said Shojo Hogen. Sho, jo, ho, gen. Both sho and jo means clean, clear, and defiled. And ho gen is dharma, I. So there's no zo, no treasure.

[28:54]

And as a meaning, I think this is more simple and understandable. The Dharma, the thing which was transmitted from Buddha to Mahakasyapa and to us is this clear Dharma eye which sees the wondrous mind or heart in nirvana, and that is the reality. of true form, that is, no form. And that teaching, that is what has been transmitted from Buddha to us. So these are all the expressions of Shobo Genzo. So I'm not really 100% clear what Shobo Gento means. But... Ah.

[30:01]

Yeah, another meaning of Zou is the treasure hunt is Araya. and we, araya in araya consciousness. Chinese expression, our translation of araya consciousness is zou shiki. Shiki is vijnana or consciousness. But I don't think in the case of shobo genzo, no. Araya consciousness, because Araya consciousness is kind of another aspect of Buddha nature, or Tathagatagarbha, that is, create samsara, create delusion. That's a function of the same thing. the function of the same myoshin or wondrous dharma, but within one life, you know, can create completely different worlds.

[31:15]

If we are moved by this alaya consciousness, it is karmic consciousness, which creates illusion or delusion, which prevents us from seeing the reality of no form. So we cling to this form as meaning or shohaku. And in order to make this shouhaku more important and powerful and so on and so on, bring to this thing and create karma, samsara. So alaya consciousness is actually the same thing but different name of tathagatagarbha according to daijoukishinron or that. awakening of faith in Mahayana. But so, anyway, I'm not clear what Shobo Genzo means, but we should remember this is the name of Dharma which was transmitted from Buddha to Mahakasyapa.

[32:30]

and through each generation to us. And that is the name of the true reality of our life. And the next one is Gyoji. Gyo and Ji. This Chinese character Gyo means to go or to do, do or carry out something.

[33:42]

And other noun, this is practice. And ji literally means to have or hold, grasp. And traditional interpretation of this word, gyoji, is an abbreviation of shugyo, goji. shugyo goji shugyo has a compound, practice and go means to protect protect and ji is maintain maintain, I mean protect and maintain the practice protect and maintain the practice means we

[34:54]

You know, when we start to study Buddha Dharma with teacher, we receive some instruction and some way of practice. And when we receive such instruction, we try to keep it. In order to keep it, we should do it. just memorize it is not a good way to protect and maintain. With our practice, with our actual activities, that Buddha's teaching can be protected and maintained and manifested. That is the meaning of gyo-ji. But in this translation, Nishijima's translation, his interpretation is kind of unique.

[35:59]

Instead of shugyo goji, he interpreted as kai-gyo. Kai-gyo and ji-sai. KAI, GYO, JI, and SAI. This is kind of unusual, a unique interpretation of this expression GYO-JI. KAI is precept, a sealer. KAI-GYO is compound as a practice keeping the precept. And sai is a regulation of eating. Like in India, monks, Buddhist monks, could only eat before noon.

[37:06]

That is called, to keep such a regulation about eating, is called jisai. So he, Nishijima, interpreted Gyo-ji as maintaining the precept and also holding or keeping the eating regulation. I think it's very strange. Because in Gyo-ji, Dogen almost never discussed about precept or eating regulation. So I'm pretty sure Fat Dogen meant about using our expression to keep and maintain, protect and keep or maintain this practice. And that's why I accept this one. two of them, Francis Cook and Tanahashi, translated this Gyoji as continuous practice, continuous, unceasing practice, constant practice.

[38:24]

And I think that's what Gyoji means, to practice continuously, without end, without cessation. But this practice which should be protected and maintained should be Shobo Genzo. It's not a different kind of practice. But this Shobo Genzo and this practice which should be maintained by us is what has been transmitted from Buddha to us through ancestors in each generation. That is Shobo Genzo So shobo genzo gyoji means we should maintain this practice which has been transmitted from Buddha to us within the history of Dharma.

[39:29]

And yet the concrete style of practice has been changing. From India to China and China to Japan or other Asian countries, the culture and nature or circumstance, climate, are all different. So in each country and also in each tradition, the actual style, form of practice which should be maintained are different. Japanese practice and Chinese or Korean or Vietnamese, all are Zen, but somehow different. But the other essence, our practice, what we should maintain protect and maintain his Shogogenzo. That is what was transmitted from Buddha to Mahakasyapa.

[40:36]

I think that is what Dogen meant when he wrote this chapter of Shogogenzo, Gyoji. Basically, as I said this morning, this Gyoji is a collection of stories of different Zen masters, Chinese Zen masters, about 30 Zen masters. But kind of a unique collection. There are many other collections of koan stories of the masters. Those collections, basically, the main point is enlightenment, how people attain enlightenment. And practice is a kind of a method or preparation to attain enlightenment. But in Dogen's collection of these stories, emphasis is on practice.

[41:45]

He didn't talk so much about how these people attained enlightenment, but he described how these people continued practice even after enlightenment. So for Dogen, enlightenment is one stage. It's not the goal. But the continuous practice, even before enlightenment and after enlightenment, is one continuous practice. there's no two kind of separation between practice before enlightenment and practice after enlightenment. And that is something to do with what Gi-hun is saying. So I start to talk with Gi-hun's verse. Gyum was the fifth abbot of Heiji.

[42:54]

Heiji was the name of the monastery founded by Dogen. And this person, Gyum, made composed verse on each chapter of Shōbō Genzō, actually 60 volume version of Shōbō Genzō. There are several different versions. And then Sawaki Kodo Roshi, Sawaki Hiroshi is my teacher, gave lectures of Taisho on Shobo Gendo, he always first talked on the birth by Yun and another one, birth by Menzan. Menzan was the very famous great Sotozen scholar in the 18th century, 17th to 18th century.

[43:58]

These two are kind of a summary or show us the essential point of each chapter of Shōbōgenzō. Giun, maybe I said the same thing last year, made Jakugo. And birth. I don't know what to say in English. What is Jakugo? Jaku means to put or to stick something. And go is word. So Jakugo is very short phrase which express a very essential point of certain writings or story.

[45:04]

I don't know if you have any idea. Just to express with one phrase what the person experienced. Pardon me? Chapping. Chapping phrase. Not that one. Chapping phrase. OK. That's the one. And capping? Spell, C-A-P-P, capping. Oh, capping? Oh, I see. Capping roof word. Okay. That's a good one. Thank you. Capping word. So, Gion's capping word on this Shobo Gendo Gyoji is Chobutsu Osso.

[46:11]

That is what I wrote with bold. Chobutsu also means transcending Buddha, going beyond ancestor. This is a capping word or phrase of Shobo Genzo Joji by Dune. So Cho and Ots both mean to go beyond or transcend. And he said the point, essential point of this Gyoj Shobo Genzo Gyoj is go beyond, transcend Buddha and transcend ancestor. And I think this is very difficult for us. How can we transcend Buddha and ancestors? You know, as an individual person, Buddhas and ancestors are such great people.

[47:25]

How can we go beyond Buddhas and go beyond ancestors like Bodhidharma or Shri Nan or Dogen? We are far below. When I try to compare myself to those great people, even with my teacher, there's no way to go beyond. But according to Dogen, I don't think not as an individual person, but our practice should go beyond Buddha. and go beyond the ancestor. And we don't, I think we need to understand what this means. And... Another expression of Cho, it's, is, Dogen Zenji of use is both called

[48:39]

Buddha ko means to face. To face. And jo is upward. And ji is a thing or matter. So the matter of going upward from Buddhahood. So we should go beyond the Buddhahood. How can we do that? We haven't until, unless we have already reached to the Buddhahood. There's no way to go beyond Buddhahood. But Dogen, again, Dogen said, our practice should be the matter of going beyond Buddhahood. We should transcend Buddhahood. And it sounds crazy, I think, what this means.

[49:49]

And I think this is my personal understanding, but our practice, in the case of Buddha's teaching, Shakyamuni Buddha's teaching, our practice is eightfold right path. That is our practice. And when Buddha, after Buddha attained enlightenment or Buddhahood and became Buddha, he stood up from sitting under the Bodhi tree and went to Buddha Gaya, Buddha Gaya? No. To teach the five monks And first thing Buddha Shakyamuni said to those five monks was, I found the middle way.

[50:55]

He said, I found the middle way. And those middle way is eightfold right or correct path. So Buddha found the middle way. Then he attained enlightenment or Buddhahood. so for Buddha those eightfold correct path is not he practiced before he attained Buddhahood but he found those path within his enlightenment when he was enlightened he found the middle path and after he attained the Buddhahood he really practiced the eightfold correct path And later, to those five monks, he taught the Four Noble Truths.

[51:57]

you know, I think all of you know, vulnerable tools, you know, tools of suffering, and cause of suffering, and cessation of suffering, and path to cessation of suffering. And as a path to cessation of suffering, again, he taught eightfold correct path. And in the system of Four Noble Truths, those eightfold correct paths is the path, method, to be free from suffering. It's a path we should go through in order to be free from suffering, free from delusion, free from Tantra. So the same thing was taught in two different ways. And when Buddha taught to the people who are suffering, who are still in the problem, he taught eightfold correct path as a kind of therapy, treatment, to become healthy.

[53:19]

But for Buddha himself, eightfold correct path is not a therapy. He was already healthy. But then she teaches the sick people, she teaches the same practice as a treatment to become healthy. So to become healthy is not the goal for us. To attain enlightenment or Buddhahood is not the goal. But that is the starting point, as Shakyamuni Buddha did. When we are sick, we need to have some treatment. And this middle path, middle way, Buddha found, could be a treatment. But when we become healthy, what we should do? If to become healthy or to recover from sickness is the only purpose of this practice, then we can quit.

[54:32]

But when we become healthy, what we should do? As the Buddha did, he practiced eightfold correct path. So after we become healthy, then this eightfold correct path is not the path to succession of suffering, but this is a practice. You know, after the suffering is ceased, or after the practice, after we become healthy, after we become free from suffering, free from samsara. And that is Buddha's practice. Buddha practiced meditation or all other practices even after he was enlightened to teach. And teaching is part of it.

[55:33]

So, Fenn Dogen used this kind of expression, going beyond Buddha. This means the model of Dogen's practice is not eightfold correct path as a part of honorable truth. Of course, it's included, but from the time we allow the body-mind or aspiration, we allow the aspiration to study Dharma, then we find we are sick. Somehow we are not healthy. We try to find the right path, better way of life, healthy way of life. And we start to practice. But, you know, to really reach the Buddhahood is almost impossible.

[56:38]

That's why in the Mahayana teaching, as Gi-hun said in his verse, there are 52 steps. And from the point we allow the body-mind until the buddhahood, the goal, it takes more than forever. So if as a part of the vulnerable truth, as a kind of enlightenment of Buddha-food, as a personal thing, personal goal. You know, we cannot read it. So, Fat Dogen is saying it is not practiced as each one of us, individual. But he is discussing about the quality of practice So when he said going beyond Buddha, or transcending Buddha and ancestors, that means we should become greater than Buddhas or ancestors, individuals.

[57:50]

But our practice is beyond the kind of idea of starting point and goal, or to practice in order to attain certain desirable stage. But when we just practice without seeking mind, without gaining mind, then that quality of that practice, even though we ourselves are still ego-centered, devoted people, but this practice itself is beyond Buddha. And we cannot stay there. We have to always go beyond, go beyond, go beyond. Here we are. And that is how living beings grow.

[58:52]

Like a baby. Baby is perfectly a baby. Baby is in the perfect babyhood. But within this perfect babyhood, baby has a or power to negate baby food and grow and become a boy or girl. And boy or girl has that energy to negate that stage and become teenagers. Teenagers become young adults, and young adults become middle-aged persons like me. We have a life which negates the middle age and becomes aging, and our life has a quality to negate life, so we disappear. Our reality of our life is always growing, going beyond, changing.

[60:00]

That is our life. And that is what the wondrous mind or heart or life means. It's really wondrous. It doesn't stay at any stage, but always going on, always changing, always moving. and as an expression or manifestation of this ever-changing, ever-moving life force is our practice. Then Dogen talks about continuous practice. That is my understanding of going beyond the Buddhas and ancestors. So we cannot stay in any state or any condition. We have to keep going. Whatever difficulty we have or whatever fantastic experience we have, that is not a goal.

[61:06]

We have to keep going. So there is no time we can stop practicing. what this continuous practice means. So this continuous practice is not a method to make this deluded person into enlightened person. No matter how long we practice, at least in my experience, I have been practicing a little bit more than 30 years, still I am a very deluded person. I have to accept that reality. But I try to let go of my delusive thoughts and try to see the things as clearly as possible by letting go. In our zazen, in my zazen, I try to let go of whatever is coming up from my consciousness or alaya consciousness.

[62:11]

By sitting, we just let go. We try to... Everything come up, really. We don't try to push them away. We try to... kill them. It's a function of our life. We try to, you know, let everything come up freely. But if we grasp it and think this is me or this is my idea, my opinion, my philosophy, then we are dead. But if we don't grasp, just let them come up and let them go away. Our thought, no matter how there is a Our thought is just a cloud appear in the blue sky and stay for a while and disappear. Like ourselves. Our thought is like ourselves. Somehow appear. Stay and keep changing and disappear.

[63:18]

That is the wondrous dharma. Our life as wondrous mind. So in that sense, our dazen is really going beyond Buddha, going beyond ancestor, going beyond who we are. Keep going. Nothing stays. Nothing stops. Just going. It is continuous practice. So in that sense, there is no beginning and no end, no starting point, no goal. Only this point, only this moment. Well, I think that is my understanding already of going beyond Buddha and ancestor. That is a capping word by Jung of this Gyojin.

[64:24]

And his verse is, like, before the progressing time is ceased, the reverse conduct have arrived. I don't think this is a good English, but I think this means in Gyoji, Shobo Genzo Gyoji, Dogen says, where is it? Dogen says in the first page, In this version, one, two, three, four. Anyway, he said, therefore, because of Buddha's and ancestors' continuous practice, our continuous practice is actualized.

[65:33]

And our own great way is penetrated. That means Buddha's and ancestors' practice as a teaching and example allow us to practice following their way. And we try to practice as we are taught directly by our teachers. That is the way, our way, our great way unfolds. But at the same time, when we practice following Buddhas and ancestors or our teachers' teaching, at the same time, Dogen says, because of our own continuous practice, because of our own continuous practice, the continuous practice of all Buddhas, is actualized, and the great way of Buddha is penetrated.

[66:39]

So, you know, we are like a child to study things, you know, from our parents, our teachers, and do things, try to do things. That is what we do in our practice. But that is the way Buddha's teaching can be actualized. Without our own continuous practice, Buddha's enlightenment is just a record written in the scripture. It's already gone. Without our own practice, there's no Buddha's way. and all ancestors are already gone. No matter how tiny our practice, our effort may be, this practice at this moment is only actual practice, only actual expression or manifestation of Buddha's enlightenment, Buddha's teaching.

[67:50]

Otherwise, all Buddha's teachings or teachings of Buddha is just a little thing. So we try to follow Buddha and the ancestors and our way unfolds. But at the same time, Buddha's way can be manifested through our tiny practice. Not so great. We are so weak, shaky. But still, at this moment, at this even one moment. You know, this one moment is reality, only real reality. Otherwise everything is just an idea or a concept or a record. So, you know, this kind of a direction, we follow Buddha. And by this action of following Buddha, Buddha manifests himself through our practice.

[68:59]

So this is kind of a way to follow Buddha, and by our practice of following Buddha ancestors, Buddha ancestors manifest in film. This is original expression given, you see, jun ten, jun ten, turning this way. I don't know which is jun. And this way is turning jak, reverse way. So our practice is turning one way. And within this turning one way, before this practice as a person, as a student is ceased, the practice that is manifestation of Buddha's enlightenment is actualized.

[70:04]

So both sides, this kind of idea is really strange. If we think our own practice, unless, you know, a person like Dogen, you know, like this way, I don't think we can get such an idea. You know, we think, I'm sick, I have a problem, so I want to find some way to get out of this problem. That is what idea just want. But how we practice, And when we feel we are, you know, become free from this particular problem, you know, I feel, you know, feeling better. Then we start to do something else. But, you know, Dogen's idea about practice is completely different from our idea of practice to make this person better.

[71:11]

But this person, including our desire of making this person better, that is how we started practicing. But through this practice by individual self-centered practice, Buddha enlightened it. Universal enlightenment is actualized, manifested. That is Dogen's idea of practice and enlightenment at once. I think this is really a great idea. Unless we are taught in this way, we never think that way, I think, at least in my case. So before the progressing term is ceased, the reverse conduct, reverse practice or direction have arrived.

[72:17]

I don't think this is a good English. I hope we can find some better way. And Giung continued, prior to the regulations, the way is fresh each moment. Regulation means man-made, you know, not only the precept or rules, but man-made idea. I want to do this. We should do this one, do that. But the way, way here means Buddha's awakening is always fresh. Prior to the regulations, prior to the regulations. And the awakened one cut off the plaque, plaque or frame, some kind of framework, frame, outside the smoky village, smoky village is samsara, where we live, the karmic people.

[73:42]

Within this realm of samsara, we create many frames, and we think we are in samsara, This is another one frame. And we want to go to nirvana. That is another frame. But what Dune is saying is the Buddha cut off those frames, frameworks created by our mind, our thinking. That's the way the Buddha awakened. is always fresh. And so, no way to compare with the stages in the 10 stages and the stage of three whys. These refer to the 42 stages of bodhisattva.

[74:46]

The stage of three Y's refer to the first 30 stages. Not only there. This is the first page of the English version. So, and the first 10 stages means 40 to 50. So, Svabhyugyong is saying it's our practice as continuous practice or gyogi that transcends Buddhas and ancestors. had no way to compare with this step-by-step kind of a stage of practice from when we allowed body-mind and started practice until we attained the Buddhahood after going through 52 stages.

[76:06]

And if we want to go through that way, it takes more than forever. But when we even get one moment, we really just practice without gaining mind, without desire to get something, then that practice, at least at this moment, is the practice going beyond Buddhas and ancestors, or going beyond any of those stages. It's almost 4.30. I wanted to finish both gyuns and menzans, but I cannot, so I'll continue tomorrow morning. Any questions? I'm pretty sure you have many questions. If you don't understand my English, or something is not clear, or if you have some counter-argument, or any comments.

[77:19]

Yes. Yes. Yes. But it's not actually Dogen was the first person. But, you know, one of the famous Zen, one of the most famous Zen phrase is, what is that? It is one. Cho is to go beyond, transcend, or jump, jump over. And directly enter Tathagata's nyorai chi, the ground of... That is, you know, I think Chinese people didn't, couldn't stand the idea to become a Buddha after, you know, long practice, you know, life after life, longer than forever.

[78:57]

So they want to find some way to jump into nirvana or tathagata food within this lifetime. And that is one of the main points of Zen teaching. So from Mahayana viewpoint of Mahayana Buddhism, Zen is, in a sense, heretic. But wrong view, mistaken view. We tried to cheat. But At least Dogen's idea is not we become Buddha, but in each moment if we practice without defilement by our desire to become something or to happen something or gaining mind, then the Buddha-food is there.

[80:11]

And we keep practicing, you know, forever. So basically the same thing. We have no end. Okay. Thank you very much.

[80:28]

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