Yesterday afternoon and this morning I talked on the verses by Gion and Menzan. So now I think we are ready to start to read Dogen's text of Gyoji. Shobo Genzo Gyoji Part 1, because this Gyoji is very long. Part 1 and Part 2. And this is part one. This gyoji was written, I think, in 1242. Dogen Zenji was 42 years old. And that was the year before Dogen and his Sangha moved from Kyoto to Echizen.

[01:04]

They moved in 1943. So this was after eight years. Eight years after Dogen founded his own monastery. He built the Sodo, or monk's hall, and they started to establish the monastic buildings. And also, you know, they have, Dogen has, I don't know how many, but quite a few practitioners. And I think Dogen, in order to show how to practice and what the meaning of practice He wrote not only Joji, but all other writings later included in Shobo Gendo.

[02:05]

Actually, from 41 to 45, so four years, he wrote more than 60 chapters of Shobo Gendo. So this was his kind of golden age as a writer. After 55, he quit writing so much, but he put more emphasis on giving Dharma discourses, recorded in a column. Anyway, let me start to talk about the text. Basically, this Gyoji Please. Now it is OK.

[03:07]

I'm talking in English, using the English translation, and it's in there. Basically, this gyoji is a collection of stories of Chinese, not only Chinese, but a few Indian ancestors. But he wrote an introduction, and almost always his introduction is the most important and difficult part to understand. He really put It's almost a conclusion is in introduction. So I think it takes time to talk on the introduction, first two pages. Then we can, I think, go faster. Today, probably I can talk only one sentence.

[04:11]

Probably. Maybe two. So, first sentence is, in the great way of the Buddhas and ancestors, there is always unsurpassable continuous practice, which is the way as a circle without interruption between the arousing of awakening mind practice, awakening and nirvana, there is no slightest break. Continuous practice is the circle of the way. Therefore, this continuous practice is not activities that are forced to do by us or by others. It is the continuous practice that has never been defiled.

[05:14]

Maybe until here. So, way of the Buddha's ancestors. Great way means not small, big, or great, or Dai. Sometimes, or often means absolute. So, great way means that nothing is opposite. So within that great way of Buddhas and ancestors, there is always unsurpassable continuous practice. If we are familiar with Buddhist term, this is kind of amazing expression, unsurpassable continuous practice, unsurpassable. is a translation of Chinese and Japanese pronunciation, 無常.

[06:19]

So Nogen said, 無常の行事. You know, 無常, unsurpassable, is used usually, or more than usually, almost always, used with enlightenment. You know, Anuttara Samyak Sambodhi, supreme awakening, ultimate awakening, or unsurpassable awakening. That Anuttara is Moojyo. Nothing beyond this, ultimate or supreme. Nothing can be compared. And this adjective is not used for practice.

[07:20]

Because practice, usually, as a common sense in Buddhism, practice is the path to reach that Anuttara Samyak Sambodhi. So, it's not yet ultimate, supreme. Practice is done in order to reach there. But here, Dogen says this Gyoji, what he is going to talk on, is Anuttara, or ultimate Gyoji. So, same as Buddha's enlightenment, Gyoji, our practice, is enlightenment by using This word, without discussing, he is telling us, this Gyoji is not a common sense of practice to reach somewhere, or usually we use the word practice like driving, to get a driving license, or to study at school to get some degree.

[08:31]

practicing the precept in... in... in Dogen's teaching or in common Buddhism. Usually, precept is... is one of the three basic studies. Precept Samadhi and Prajna. Kaijo A. And practice of precepts is a kind of preparation to practice samadhi. If our daily lives are not well organized by being guided by precepts, we cannot sit still in peace. So in order to practice meditation, to sit peacefully, first we have to regulate our daily lives. Then we can be still.

[09:43]

And by sitting still, we cultivate, we become free from our busy, delusive thoughts. Then we see the things as they are. That is prajna. That is a common understanding of precepts, samadhi, or meditation, and prajna. And Prajna is almost same as enlightenment or awakening. Yeah, of course, those three are practice. All of them are practice. But according to Dogen, the precept in Dogen's teachings is not a preparation to meditate. All three are same thing. All three are... their Anuttara, or ultimate practice, all three have the same value, same position, same, how can I say, quality.

[10:46]

You know, in our... when we receive precepts, we receive 16 precepts. Three refuges, and three, four pure precepts. and ten major precepts. One of Dogen's students made a commentary on Dogen's comments about precepts. And in that commentary made by Kyogo, he said, Our precepts are set up or established under the Bodhi Tree when Buddha attained enlightenment. And that is not true. I mean, historically, Vinaya or precepts, collections of precepts are made after Buddha has his own assembly or community.

[11:58]

And when some monk made a mistake, Buddha said, you should not do this again. And the correction of those should not become precepts. Historically, that is how precepts or Vinaya was established. So the Vinaya is a correction of monks' mistakes. So the denial precept is like a regulation or a law in our common sense. There are some things prohibited. And if you violate a certain precept, there are certain penalties. And there are also many exceptions. So it's the same as national law. But according to Dogen, not only Dogen, but Mahāyāna precept, the precept was established not after someone made a mistake, but the precept was established under the Bodhi tree when Buddha attained enlightenment.

[13:13]

And the basic basis of our precept is Buddha's saying, according to Hyogo, that when Buddha attained enlightenment, according to the Zen tradition, Buddha said, Mountains, and great earth, and all stars, suns and stars, and everything attained away simultaneously with me. Kyobo said that is the very basis of our precept. That means we are living together with all beings. We are enlightened by Buddha. And we are living within Buddha's enlightenment. That is the awakening to the reality of all beings. We are living together with all beings.

[14:16]

That's the basis of our precept. practice of reset in our Dogen tradition is same as Dagen. This is ultimate, and practice of precepts is less than ultimate. But these are all one ultimate practice as Gyoji, including precepts, and Dazen. Dazen is, according to Dogen, a manifestation of Dazen enlightenment. And according to Dogen, Dazen is itself Prajna. Prajna is not some way of our brain function. But sitting on the cushion, facing the wall, and letting go of all our thoughts is Prajna.

[15:22]

So kai, jo, e, precept, meditation, and Prajna are all one thing in dogma teaching. So, according to Dogen, from this very first sentence in Gyoji, this continuous practice is the same as Anuttara Samyak Sambodhi, or ultimate awakening of Buddha, that is enlightenment. So this practice is itself enlightenment. That is the basic message from Dogen. So unsurpassable continuous practice, which is the way as a circle without interruption. The way as a circle.

[16:25]

I don't think this is a good translation. So I try to explain what this means. This circle of the way is, I think, the key word of this writing, gyoji. And... Chinese character for circle of the way, or dōkan, Do is Wei, of course. And Kam is... Originally, Kam is a kind of a jewel or a jade which has a hole inside.

[17:37]

So it's like a ring on someone's rakusu. This is Kam. Dogen used this word as an expression of our practice, which has no separation between arising body-mind, that is the very beginning of our practice, and study and practice the Dharma, and awakening, and entering nirvana. And he said, this is one circle. And this word is kind of vague, and I don't understand, really. So I tried to express, this is not Dogen's original expression, but this came, this

[18:41]

word or expression is used in Chinese. Not only Buddhism, but this came from a Chinese classic book named Chuan Tzu, or Soji in Japanese. So, I'd like to start from Chuan Tzu. And some Buddhist writers used this expression before Dogen. And I try to talk about those two, a few examples, and go to Dogen. I don't know whether this is a good translation or not. But this is what I have.

[19:50]

This expression, do and kan, appeared in the second chapter of Chuan Tzu. The title of the chapter is, Working Everything Out Evenly. Working Everything Out Evenly. I don't like this translation. I'm sorry. But original Chinese is sai, butsu, rong. Sai or sei. Butsu, rong. Rong is discussion. And sai is equality. and Buddhist things. So, discussion about equality of all things. So, Chuan-Tzu talks about going beyond discrimination.

[20:55]

And this idea influences a lot, especially Zen. Not only Zen, but Chinese Buddhism. in general, but particularly Zen. And I think Dogen also knows Fat Chuan Tzu's Zen. This is very well known in China and Japan. And it might be interesting for us in our practice, too. So, Chuan Tzu is discuss about going beyond duality. Let me read that section. It says, when the Tao, or Dao, the Way, when the Tao is obscured by pettiness,

[22:09]

and the words are obscured by elaboration, then we end up having the disease. And this is not. Of the Confucians and Moorish, Confucian is a school of, of course, Confucian. And Moist was another famous philosopher before Chuang-Tzu. And those are students. And they argue with each other with what one of them calls reality being denied by the other. then, you know, people argue each other and this side of people says this is reality and that side of people says that is not reality.

[23:14]

So this kind of, you know, dualistic way of thinking and argument. With that, one of them calls reality being denied by the other and what the other calls real, disputed by the first. If we want to confirm what they call right and confirm what they call wrong, we need to shed light on both of them. We need to shed light, illuminate clearly. Then we have such a dualistic dispute. Nothing. Nothing exists which is not that.

[24:21]

This and that. Which is not that. And nothing exists which is not this. Because this and that is relative to each other. From this side, this is that. From that side, this is that. The way to fix this is really this, and that is really that. It's really up to the perspective, or which side we see. I cannot look at something through someone else's eyes. So I need to take a position to see things. I can only truly know something which I know. Therefore, that comes out of this, and this arises from that. So this and that are related with each other, and influence each other, and actually they are born together.

[25:32]

That is why we say that that and this are born from each other. Most definitely. Compare birth with death. Birth and death. Compare death with life. Compare what is possible with what is not possible. And compare what is not possible with what is possible. Because there is, there is not. And because there is not, there is. So Wu and Mu are always relative to each other. And when we start to argue, fitch is a fitch.

[26:42]

There's no end. And that's what we usually do. Even within ourselves. Thus, it is that the sage... This sage is Taoist sage, of course. The sage does not go down this way. So that is not how sages or white people do, but shed the light of heaven, shed the light of heaven upon such issues. This is also that, and that is also this. This is also that, that is also this. To see both sides at the same time is the light of heaven to illuminate the thing or issue with the Light of Heaven.

[27:46]

This is also that, and that is also this. The that is on the one hand also this, and this is on the other hand also that. So we see both sides. Does this mean he still has a this and that? Does this mean he still has a this and that? Does this mean he does not have a this and that? So, what Chuan Chu is saying is, instead of taking one side and saying, this is good, this is bad, or this is it, this is... this, that is that, but we should see from broader perspective to see both at the same time.

[28:49]

And next part is this expression, broken appearance. When this and that do not stand against each other, this and that, this duality, does not stand against each other. When this and that do not stand against each other, this is called the pivot of the Tao. Pivot of the Tao is those two, Pivot, this means pivot, or hinge, or what is another word? What is the word? I forget. Axis. So axis, or axis means the center, the center of Tao.

[29:59]

So seeing things, including When there is a duality, see both sides at a glance, without making discrimination or making choice. See both as they are. If there is a conflict, see that conflict too. That is without negating one side. That is, according to Chuan Tzu, the essence of the way. And next one. This pivot provides the center of the circle. This pivot, which is beyond duality, provides the center of the circle.

[31:01]

This center of the circle is Han Chu. Chu is center, within. So, Do, Kan, Dogen's expression, Do and Kan, come from Do-Su and Kan-Chu. Do-Kan. This is the origin of this expression, Do-Kan, way, circle of the way. So, this way of viewing things, beyond duality, according to Chuan Tzu, is the essence of the way. That is beyond our human, you know, relative, dualistic point of view. But see from the heaven, like illuminate things from the light of the heaven. Chuan Tzu lived from fourth to third

[32:08]

century before the Common Era. So, it's a little bit later than Buddha. But still, he lived more than two, twenty, three hundred years ago. So, it's much before Buddhism was introduced to China. This pivot provides the center of the circle, which is without end. So this circle has no end. And so it can react equally to that which is, and to that which is not.

[33:10]

So, actually, I think this means... I think the important thing is according to the Japanese commentary on Chuan Tzu. So this way of viewing things without making... discrimination, going beyond duality, is like a door. There is an axis and there is a circle, a hole. If this axis is in the hole, then the door can open freely in whichever way. That is the meaning of When we see this center of this circle and we see and we have the access of the way, in that way, then it works well and we can react or take action in whatever way freely.

[34:39]

the meaning of this expression, Do and Kam, in Chuan Tzu. And this idea was used when Buddhism was introduced to China. First, you know, Chinese Buddhists, the first two or three hundred years after Buddhism was introduced to China, the Chinese Buddhists mainly understand or interpret Buddhist teachings, especially the teaching of emptiness, with this idea. The center of the circle is empty. And especially the famous Buddhist scholar during that time, his name was Sojo in Japanese, and in Chinese, I don't know how to pronounce it, Seng Chuao or something like that.

[36:02]

He died in 414. 5th century, he was a disciple of Kumāraju, or Kumārajīva. Kumārajīva was a great translator who translated many scriptures, such as the Lotus Sutra and Prajñā Sutra, and many others. And the Lotus Sutra we still use was translated by Kumārajīva. And the basic teachings of Kumāra Jīva was the teaching of mājāṅga, or emptiness, is the basic point of Kumāra Jīva and his student study of Buddhism. And so this person, Sō Jō, was one of the most eminent Buddhist scholars in China in the early history of Chinese Buddhism.

[37:07]

And one of his writings, Sojo said, right and wrong, good and bad, right and wrong, cannot reach the void, the void or emptiness of the circle. So, this image, you know, the jade with a hole in the center has an emptiness, taught by Nagarjuna. So, right and wrong cannot reach the void of the circle, or the emptiness of the circle. The center is empty. That is an important point. And therefore, it is compared to the way.

[38:13]

So Sojo used the word way for Buddha way. So Buddha way and Taoist way are kind of mixed together. And it's not clearly defined, but the difference between Buddha's way and Taoist Tao. And still, it's confused. And to make such a distinction is against the teaching of Taoism. Or even Buddhism. That's a problem. Really. And, you know, from, I think, Sojo in Zen, this idea of, you know, how can I say, using Chuan Tzu's idea or image of this ring with emptiness in the center is, I think, used by the masters.

[39:23]

And I introduced one or two places from the Book of Serenity This is made by Wanshi. Wanshi Shougaku. Wanshi Shougaku was a Chinese Soto Zen master. He lived, let's see, from 1091 to 1157. So he was about 50 years He died about 50 years before Dogen was born. And Dogen Zenji respected Wanshi very much and called Wanshi as Wanshi Kobutsu. Kobutsu means ancient Buddha. Dogen used this word, ancient Buddha, only to the master who he really respected, like Joshu.

[40:30]

Joshu, Kobutsu. and Nyojo, he said, Tendo Kobutsu. So probably Dogen took this expression, Dōkan, or Wing of the Way, from Wanshi. There are two places where she uses this image of the circle. And actually, this circle, the image of the circle from Chuan Tzu, is the origin of this kind of painting in Zen. Wanshi uses in case 77, Yangshan's Enough.

[41:33]

I don't have time to talk about the main case, so I just introduce Wanshi's verse. He said, the void, the void of the circle of the way. So he used exactly the same expression with Sojo. The void of the circle of the way is never filled. It's always empty, always void. It's like a black hole. Nothing there. The letters on the seal of emptiness are still unformed. So even the seal of emptiness is not there, because it's really empty. There's no way we can see emptiness. or grasped as emptiness, because it's empty. That means this person is empty. So there's no one who is seeing emptiness, and no emptiness which can be seen, because it's very empty.

[42:42]

Subtly carrying the globe of heaven and axis of earth, So he described this movement of the entire planet, the entire Earth and Heaven as a function of this emptiness or void of the circle. Finally, weaving the military warp and cultural weave. I don't understand this. Opening up, kneading together. standing alone, traveling everywhere. The mind activates the mysterious pivot. Thunder roars in the clear blue sky. So, within emptiness, there is a lot of movement, activity. Everything is happening within this emptiness, or void, in this circle of the way.

[43:51]

The eye takes in violet light, seeing stars in broad daylight. Seeing stars in broad daylight. This is how we see. This is the same as, you know, same kind of idea with Tozan said in the Hōkyōzanmai. brightness in the midnight, and dark in the dawn. So two kinds of opposite, dualistic things are really working together, like yin and yang, that kind of image. And in the commentary on this Wanshi's poem. The person who made this commentary was Bansho Yoshu.

[45:02]

He said, the void of the circle of the way is never filled. This is where neither the person nor the ox is seen. This is in the Ten Ox Healing Picture, the eighth or ninth. Only the circle exists and both ox and the cowboy disappear. This is right when the moon is bright. Chi'i-jao said, Who would have known that the final expression is, after all, before distinction? The final expression is, after all, before distinction. That means before speaking anything. There is already a final conclusion.

[46:04]

Once we start to open our mouth using the word, duality starts. and this and that bond together simultaneously, and the discussion is endless. As for the circle of the way, Chuan Tzu said, when the pivot first is fit into its circle, as Chuan Tzu said, it thereby responds endlessly. Ken-Ton, this is Wanshi, borrowed this to verify, classify the gesture of lifting up the circle. Anyway, this is one example of the usage of this way, the ring or circle of the way. And here, Dogen Zenjin uses

[47:12]

as the practice within the Great Way of Death and Ancestors. So I think the important point in this expression is the image of this circle and the center of the circle is empty. Nothing there. And this nothing there means non-duality. Absolute. And there's no word that can work in here. And because this is a pivot of the way, When the way, or when we are in this circle, when our way of thinking, our way of doing things, it fits in this center, like this hinge, then we can react or work together with anything freely, without grasping this side or that side.

[48:38]

And so, this kind of working. And also, another point, I think, is this movement of turning this way or that way is free and endless. I think that is the kind of image and meaning of this word, dōkan, before dōgen. I'd like to express one informal talk by Dogen. I think it's kind of a good example of this way of thinking, to illuminate both sides from the light of the heaven.

[49:51]

This has not directly connected with Gyoji, but to me it's kind of interesting how, you know, Asian, Japanese, Chinese, and Japanese people think, you know, beyond duality, including duality. This is one way of thinking of Dogen. And this has something to do with what I'm doing right now, I think. This is from Shobo Genzo Zuimonki. This is a talk during he was working on fundraising for building dharma hall or monk hall. This is in Kyoto.

[50:53]

Dogen also said, most people today mistakenly think that constructing Buddha images and building stupas helps the Buddhadharma flourish. Even though we might erect huge temples adorned with polished jewels and gold, we cannot attain the way by these works. So building temples has nothing to do with Buddhadharma flourishing. This is nothing more than merit for lay people, enabling their wealth to enter into the world of the Buddha, and allowing people to do good. Although they might receive a great result from a small cause, for monks,

[51:58]

to be involved in such things has nothing to do with the flourishing of the Buddha Dharma. I think he's talking about himself. And he said, to learn even a single phrase of the Dharma Gate, that is Buddhist teachings, or to practice Zazen, if only for a single period, while living in a thatched hut or under a tree, shows the true flourishing of the Buddhadharma. This is a very clear statement. Buddhadharma has nothing to do with building monasteries or temples. Just sitting under a tree is enough. But there is another side. At present, I'm appealing for donations.

[53:02]

He was actually doing. And working as much as possible to construct a sodo, or zendo, or monk's hall. Still, I do not think that this necessity I do not think this necessarily contributes to the flourishing of the Buddhadharma. Only because there are few people who are studying the Way right now, and because I'm spending my days leisurely, do I think it's better to engage in this than be idle. I hope this will enable deluded people, again deluded people, to form a connection with the Buddhadharma. Moreover, I am working on this for the sake of founding a dojo, or a practice place, for the Zen practice, for people studying the way in this age.

[54:21]

I will have no regret, even though what I have wished for and begun might not be realized. I do not mind if but one single pillar is erected. As long as people in later generations think that someone has the aspiration to carry out such a project, even though it went uncompleted. There are two contradicted ideas in Dogen. One is, just sit under a tree, by himself in a small hut, is too close in the way for Dharma. But somehow he is trying to build a temple. or monastery in order to save deluded beings.

[55:26]

This is not a heiji. This is a koshoji before a heiji. And even a heiji was not so big at the time of Dogen. It became big later. At the time of Dogen, we might have 30 or at most 40 people. It's not so big. So, within him, there are two kinds of contradicted ideas. To sit by himself in a small hermitage is enough. That's the two flourishing dharmas. But on the other hand, his vow is to transmit the way or practice of Zazen from China, the practice he studied in China, and transmit it and introduce to Japanese people to share the teaching with as many people as possible.

[56:45]

These two are really contradictory. Yeah, I think even Buddha had that struggle. And I'm the same. I have the same struggle right now. Did I say beyond reality and Did I say so? I said beyond the duality. I'm sorry, my English is so poor. Anyways, if we think one side is good, another side is wrong, then, you know, try to do both things.

[57:52]

It's kind of very painful. But somehow, he has both in him. And try to work for the sake of his vow to share the Dharma or practice with many people. But still, he didn't give up the idea of one person sitting for a short time under the tree. It's good enough. In our kind of dualistic way of thinking, if we think this way is good, we should give up that way. And if we think this way is good, we should give up that way. But somehow it's very difficult and not possible. So how we can work with these two kind of contradicted points within our life?

[59:03]

And without losing the essential spirit, how can we share this practice with many people? This is our core. And koan has always contradiction. And there's no answer. And then we awake to that reality inside of ourselves. So those two are not simply contradicted and we have to make choice, choose one side. But I think for Dogen, these two sides are kind of two poles, P-O-L-E poles, and whatever is between these two are okay. It's a matter of causes and conditions, you know, go away. So, because he could build the

[60:10]

temple building, he became an abbot and started to educate his students. But if he couldn't, he'd just sit by himself. And I think that was okay for him. So it's not a matter of this or that. But including both, we should be most realistic in this situation. I think this way of thinking, seeing the duality or contradiction clearly, but don't choose either of them, but leave them as it is, and try to see or navigate or drive like driving a car. in the most realistic way.

[61:15]

I think that is a transfer thing. We see both sides clearly and not negate any side. And it's like a door hinge, working clearly, endlessly, Thank you. Please. He said something like that. Well, I think it's kind of different from that one, you know.

[62:35]

That is, try one thing and if this is not the right thing, we go another way. I think what Dogen is saying, or Dogen or Chanto is saying, is kind of different. Not try this way and if it doesn't work, we go another way. It's a kind of making choice, but I don't... I think what Dogen is saying is, you know, do this way or that way. But Feng, he said, our life is one continuous mistake. I think I talked with this last year. But it means, whichever way we go, we make a mistake. And if we sit under the tree, then we lose another side. But if we are successful to build a fancy building, then we fail that way.

[63:39]

Whichever is actualized is a mistake. And because we see everything is a mistake, we are not afraid of mistakes. Anyway, it's a mistake. That's why Dogen said, I don't ask. He said, I don't worry. Even the building he started to build is not completed. So he had no fear. This is something to do with, Dogen said, about Bodhidharma. Bodhidharma has no fear. No alarm, doubt, and fear. You know, whichever way we go, that is a mistake. That means, whichever way we go, that's okay. Kind of a strange thing, but I think that is how some Chinese or Japanese or Asian people think.

[64:54]

is how our motivation, our vow, for us doing this. What is the purpose? What is the reason? What is the goal? Whether this came from our vows, Bodhisattva vows, if we are Buddhists. Is this come from my vow or my, what is the position of vows, my desire, intention, ambition, something personal, is important. If our motivation is, or if we do things for the sake of Dharma, to help all living beings, then we should be most realistic. I think that is what Dogen is saying in Gimonji.

[66:13]

So, we go back to Gyoji. So, I think Dogen uses this expression, Gyoji and Dōkan. There are kind of several means, I think. One is this Gyoji practice to be a practice beyond duality, like seeing emptiness. And our way of doing things is like a door hinge within emptiness, with a circle of the way that is empty. That is, there is no right and wrong. And also, when he talks about practice, or continuous practice, there are a few more points.

[67:22]

That is, not, you know, China, Chuan Tzu, or Sojo, or Wanshi, this empty, this void space is important. But when Dogen talks about continuous practice, it seems he's talking about this circle. That means arousing body-mind. practice awakening, entering nirvana, as Admental said, spring, summer, fall, and winter. This circle is is also important. Not the emptiness inside. Emptiness of inside means, I think, egolessness. No ego, no personal agenda.

[68:25]

No three-poisoned mind. The cycle, or cycle of this process, is also important as mental state. So, you know, one person's awakening and arising the body-mind by practice, awakening and nirvana is succeeded by next person. And this, you know, dharma weave, The circle is continued and goes back to the original source, as I said this morning. That is, I think, Dōgen's kind of addition to this expression, Dōkan. This turning is also important.

[69:28]

And that is kind of a traditional interpretation of this word, gyōji dōkan. Those four bodies entering nirvana continue endlessly and go back to the source. But I... this is my thinking. I'm not sure whether this is right or not. Both right and wrong. But this is not... Fendogen then says a circle of the way is not like a jade. It's one kind of a flat circle. But it's like a spin.

[70:36]

Like this. Spike. silence, and not only from, between, among people, different people, but in each moment, we allow the body and mind, and we try to practice it, and practicing would awaken, so that's the reality we practice, and that is Nirvana. Next moment, we think about body-mind. So here is a circle, but this has a direction. And there's a time. So this is a little different from this one. This one is a circle on the flat place. But this is more kind of dynamic.

[71:38]

And this is maybe, this is a part of this cycle. In each moment, we allow the body-mind and practice and awaken to that reality. And that is Nirvana, actually, when we practice in that way. There's nothing to see. So this cycle of the wave is moment by moment. I think so. Anyway, it's empty. Because, you know, Dogen Zen said, I think, in Shobo Genzo or Bodai Shin, or Arousing Body-Mind, he said, we should arise body-mind billions of times.

[72:50]

That means arising body-mind is not only once in our lifetime, but we need to arouse body-mind each moment. So we are always beginners. I think that is what Hiroshi said. We are always beginners. Because this moment, this is the very first moment I did this movement. So I cannot be experienced, even though I have been sitting more than 30 years. Today's Zazen is only today's Zazen. I'm a beginner. This is really the first time I skip today's Zazen. This moment Zazen. So it cannot be experienced. And my Zazen, when I was 19, and my Zazen in my 20s, and my Zazen in my 30s, and my Zazen in my 40s, now I'm in my 50s.

[73:52]

Each moment of Zazen is complete. It's not a matter of when I was 19, I had a lot of problems and doubts. and no understanding, but that Dazen was perfect. I think after 30 years later, I have some understanding, I hope. But this Dazen is not at this moment at all. We cannot compare my Dazen when I was 19 and my Dazen when I was 55. whether this Dazen, today's Dazen, is better than my Dazen when I was 19. You know, in each moment, the perfect Dazen, no matter how imperfect it is, how incomplete it is.

[74:55]

You know, I knew nothing about Dharma or Buddha's teachings when I was 19, but I had a lot of energy, and I was really sincere. I really wanted to practice this kind of thing. But now I feel I'm not so sincere. Sometimes I feel I'm playing, and I don't have much energy anymore. And I think it's OK. Whether it's OK or not OK, that is the reality of my life. So I have to accept it. So I think the important point is we are part of this cycle of the way from the source of the reality through Shakyamuni Buddha and each ancestor in each generation and go back to that source.

[75:57]

So, when Dōgen uses the expression dōkan, I think he includes all those meanings. At least, when I read Dōgen, I try to remember all those different connotations of this word. We have ten more minutes. Maybe I can talk one more sentence. Between the realising of awakening mind, practice awakening, and nirvana, there is no slightest break. So there's no break. Sometimes we need break. But, according to Dōgen, there's no break, just go and go, on and on.

[77:06]

And he said continuous practice is the circle of the way. So it's not an easy thing. Well, the next sentence I need some... so I stop here. Any questions? The expression he uses is kangeki. What is geki?

[78:14]

Kang is something between two things. And Geki is space. So space between two things. So, you know, it's like a ring. There's no space. That is what Dogen is saying. No question? Good. Please. Could you say it again? In Dogen's teaching?

[79:37]

Of course, there are many. I think so. You know, he lived in... 800 years ago in Japan, there are so many things we cannot really do. But his, how can I say, understanding or insight of Dharma, I think is still relevant even today. But, you know, concrete way of doing things. Some of them we cannot do, and some of them we don't need to do. Like Dogen Zenji described how to use toilet. It's not a flush toilet. And they didn't have toilet paper.

[80:41]

And I don't think we don't I think we don't need to do that anymore. You know, everything is changing. I think, but, you know, about, you know, some, you know, his idea of I don't remember now. My brain doesn't work. If I talk, then I remember.

[81:44]

Yes. Those four. Those four are one thing. So, as I said in the beginning, this morning, when we allow body-mind for the first time, you know, awakening is there, and nirvana is there too. So, you know, that is the meaning of there is no slight break or separation. So this process of practice is itself nirvana. Well, if you just want to repeat it, I think you can check in the Enlightenment Unfolded book.

[82:59]

I just copied from them, so you can check it. Please. where Buddha, Shakyamuni Buddha himself said, he didn't create something new, but he found the old palace which was hidden in the forest. So he found it, but it's not his creation.

[84:04]

It's not his personal thing, I think. And then I talked about the Hachirainigraka, the Eighth Way of Great Beings, That was after Nirvana Day. I talked about Buddha's Nirvana. It was very interesting, you know. When he left, the reason he left his palace was seeing, when he went out of his palace, he saw a sick person. all aged persons, sick persons, dead persons, and religious practitioners. So there was some kind of a tradition. But anyway, that was why he left his palace in order to find a way from this world of suffering,

[85:11]

aging, sickness, and dying. But then he entered nirvana. He was old. He was sick. He was dying. Exactly the same, and he was a beggar. He was homeless. Exactly the same as the people he saw. Then, I have a question. What Buddha attained? What really Buddha attained? This is a very good question. When his enlightenment was described, he attained eternal life, or immortality. But somehow he did. He was aged, he was sick, and he died. and he has pain. That is the point.

[86:13]

That is the point. So the condition is the same with those people he saw when he was young. But this is really an excellent example that even in the same condition, this person might not suffer. I don't know, really. But according to Buddhist teachings, So his enlightenment is not to become something superhuman. He can live eternally, forever. I'm dying. I think, I mean... Pardon me? You know, my teacher, Utsav Moresh, was physically a very weak person.

[87:58]

So he retired when he was 62 or 63. And he said, after retirement, his practice was seeing closely, seeing his own life and death. And he really did. And he described past aging. and sickness and dying in, but he had no fear. He had pain, but he had no fear. He didn't suffer. And his way of dying was very peaceful. I wasn't there, but my friend described. When he died, that was in March, and the night was full moon. That means, in the lunar calendar, 15th of second month, Buddha's nirvana day, and his death face was illuminated by the full moon light, and there's no pain.

[89:06]

His face my friend said, his face was so peaceful and he died without pain. Until the afternoon he died, he took a walk and in his diary he said he was trying to write a poem and he said, finally I could write with sufficient expression. He finally completed writing the poem that expressed his dharma. And he ate supper, and he went to the bathroom,

[90:09]

He lived with TB, so his life was really painful in that sense. TB to sit in the Zen, no? Five days Sesshin, really terribly painful. And we saw his suffering after Sesshin. several days to recover. But he had no fear, no doubt. He didn't suffer. So, not only Shakyamuni, but I know a few examples, at least a few examples of people who died without Lying is not really suffering if we don't suffer psychologically.

[91:21]

I think we go back to that. Thank you very much.

[91:24]

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