Good morning, everyone. Yesterday afternoon, I talked on the capping word by the Gion and his... And this morning, I talked on Menzan's summary on Gyoji and his praising verse about this writing. Second page... In the summary, Menzang said,

[01:04]

In Gyoji means practice, as I said yesterday, and Ji means to protect and to maintain. Because we practice and maintain our arousing awakening mind, Dogen Zenji expressed our practice with the word Gyoji. Allowing body-mind, practice, awakening and nirvana are like a plant sprouts in the spring, grows in the summer, being harvested in the fall, and being stored in the winter. If we lack of the growth in the summer, the other three stages cannot be completed.

[02:09]

We should know that. We cannot slacken our continuous practice. So, he says, Gyo is practice, and Ji is protect and maintain. And, according to Dogen, In this Gyoji, we practice and maintain the Arousing Awakening Mind. Arousing Awakening Mind is a translation of Hotsubo Daishin. What is to arouse?

[03:16]

Bodai is a transliteration of the Sanskrit word bodhi. And shin is chitta, or mind. So, arousing bodhicitta. And, you know, at the main office of this temple, there's a calligraphy that says, shō, hōtsu, shin, ji, kaku. This shō means, for the first time, beginning. So first, the calligraphy says that G is time. When we first arise the mind, this mind in this case is an abbreviation of body mind or awakening mind.

[04:31]

Kaku is awakening. So when we first arise body mind, Enlightenment, awakening, is already there. This is a phrase from Avatamsaka Sutra, Flower Ornament Sutra. And, you know, Ten-sutra talks about beginner's mind, that is, this is sho and shin. We allow body-mind as a beginner. And within this beginning mind, or beginner's mind, I like beginning mind instead of beginner's mind. Because, you know, beginner in Japanese is sho, shin, sha. Beginner is a person. A person who has a beginning mind is a beginner.

[05:35]

Anyway, shoshin means beginning mind or beginner's mind, fresh mind. We start something. And Menzong said, when we, you know, in gyoji, we practice and maintain or protect this hotsubo daishin. Yesterday I said, you know, when I talked about Dune's birth, progressing time, then we allow the body-mind and try to study and practice following teacher's instruction or studying Buddha's teaching from Healing Sutras or other scriptures. So, we allow the body-mind and go toward a kind of goal.

[06:41]

That is, you know, arousing body-mind and practice. When we hear the teaching, hear and study the teaching, we think about it, whether it sounds, you know, OK or not, or if it's suitable for this purpose or not. So first we hear or study. And second, we think about it. And third, we put it into practice, if we think that sounds OK. And when we practice it, then from our experience of practice, we really find that teaching is true. That is what shou means. shō in shū-shō ichi-nyō practice and enlightenment are one. That shō is this shō. That means verification or kind of evidence that, you know, the teaching we hear or study is really true.

[07:53]

So our practice is evidence or proof of whether the teaching is true or not. That is the meaning of shu and shou are one. Within shu, there is already verification. But usually we think verification is after practice. But this separation of practice as a step and verification or enlightenment as the result This separation is a fat dog and then you can drive. So, within this practice, at this moment, purification is already there, if that practice is very genuine. Anyway, so, from our personal, you know, searching of the way, or the path of practice, first we allow body-mind.

[09:02]

And in Shobo Genzo Hotsubodai-shin, Hotsubodai-shin, Dogenden said, we allow body-mind with a discriminating mind, jyotishin, thinking mind. But he said, body-mind is not a thinking mind. But in order to allow body-mind, we have to think. So each one of us has some reason or motivation to start to practice, or to start to search something, or to study Dharma, or any kind of spiritual teaching. So, almost always we have some problem, or difficulty, or question. Then, try to find the answer, we start with something.

[10:04]

So, the starting point, you know, our motivation is very personal, I think. And we study, and practice, and we await to the reality that Buddha taught, or Dogen is trying to teach us, or your teacher tries to show you, and finally find, oh, that is really the way I want to go, not want. That is a kind of a process or a practice. But as Giun said, before this progressing, turning, or course is finished or done, that means at the same time, you know, the, how can I say,

[11:05]

Buddha, Buddha and ancestors, in the case of Jung's work, manifest their way, their aspiration, their practice, their awakening, their teaching, through our, you know, day-to-day practice. So our practice is our personal, you know, searching of the way, and also going, practicing the way. But still, this is the process the Buddhas and ancestors, or another one, the Dharma. The Dharma manifests itself through our personal searching of the way. This is what I said yesterday, but there is one more thing I think we should understand.

[12:12]

That is, this personal awakening, or awakening the body-mind, personal aspiration, is already the function of Buddhas and Ancestors, or the Dharma. The Dharma, when we When we have some problem, when we feel something unhealthy in our life, you know, dharma or our life force knocks the door. And we feel some pain, when we have some problem, what is healthy, when we feel our way of life is not so healthy. Then we feel pain and we try to find some treatment. We think that is a personal thing, but that kind of force or power which allows us to feel pain, or when we are sick, we feel sick.

[13:21]

That feeling of pain, awakening to the pain, or vulnerable to suffering, then we find we are suffering. We find suffering is a very starting point of healing. And that power which allows us to feel pain is already the power of Dharma. So this first arising body-mind is already the function of you know, perfect enlightenment for Buddha. The power, I don't know the good word, some energy or force or power, something, or life force, which allows

[14:29]

That is a function of the Dharma, in which we are living as a collection of causes and conditions. These conditions, as a collection of causes and many elements, are not in a healthy way, healthy condition. Then we feel pain, or we feel sick, and we feel it is not good. That feeling, I think, the function of healthy power. That is what I'm saying. Does it make sense? And what I'm saying is, that power which says that things are not healthy, if you're pained, sad, or sorry, I think that is a function of Buddha's enlightenment.

[15:33]

So Buddha's enlightenment doesn't mean the Shakyamuni Buddha's experience under the Bodhi tree 2,500 years ago. But Buddha awakened to the reality of all beings. So, especially in Mahayana Buddhism, Buddha's enlightenment, or satori, or awakening, and the reality of all beings to which Buddha awakened are one thing. Otherwise, Buddha and reality become two separate things. Buddha is subject and Dharma becomes object. Mahayana Buddhism doesn't like this separation. So Buddha is already part of Dharma. And so Dharma awakens to the Dharma. In another Bhogen's expression, Buddha expressed Dharma through his teaching.

[16:38]

But Dharma expressed Buddha as being Dharma. So Dharma and Buddha, or enlightenment, or wisdom and truth, or reality are one thing. That is the basic teaching or idea of Mahayana Buddhism. So, the power or energy which enables us to allow the body-mind to aspiration, to searching the true way of life, is already Buddha's power of enlightenment or Dharma. And, for example, in the Pure Land Buddhism, Like the founder of Japanese Pure Land Buddhism, whose name was Shinran, said, even our face to Amitābha Buddha is a gift from Amitābha.

[17:44]

It's not a matter of I have a face to Amitābha or Amitābha's vow, but this face itself is a gift from Amitābha. So there's nothing except Amitabha, Buddha's power of saving all beings. And what Dogen is talking here, I think, is the same thing. We are living within the normal world, and we are a kind of, how can I say, We are born within this world of Dharma, this network of interdependent origination. And we are living, actually, a part of that network. But we don't know that. So, when we live without knowing that relationship, that interconnectedness, our life becomes painful, or suffering.

[18:55]

And we feel lonely. We feel, you know, separated from all others. Then we feel, you know, it's not healthy. Then we have some connection or relations, good healthy relations. We feel good. So, I think that is the power of Dharma. In another sense, yesterday morning I talked about the Bodhidharma coming from the West, and Dorenden used great compassion. This was done. Bodhidharma came from the West to the East through such a difficult journey. And that trick was done because of the great compassion.

[20:01]

This great compassion is not his personal compassion. But when it says great compassion, great means absolute. Absolute compassion means The entire network of interdependent origination is Buddha's compassion. And we are living within that network. We are living within Buddha's great compassion. But we don't see it. We don't really know that until we study and awake to that reality. OK? I think so. Part of it. That's the beginning of our, you know, searching the way. And, you know, in a sense, as I said yesterday, our practice is kind of treatment.

[21:03]

To be, you know, cured, healed, and become healthy. But, as I said, that is not the end of our practice. But when we become healthy, we have to work as a healthy person. And that is the same kind of practice. I think that is the main thing. And don't get the same thing in Shobo Gendo Gyoji. Keep practicing. Whether we are sick or thin, when we are searching the way, or after we found the way, we need to do the same practice. In Zen terms, this is called BANDI ICHI JOTEKI. BANDI ICHI JOTEKI means 10,000 miles, only one piece of iron. There are no two separate paths between before and after attaining the way, or after attaining the way.

[22:14]

So this is one ongoing process from awakening body-mind to enter nirvana. So I think what I said was even personal awakening body-mind or finding a motivation to stick the way is already the function of So, there are kind of three directions, I think. And, in Shobo Genzo Hokketen Hokke Hokketen Hokke. Hokke means, is a Japanese word for lotus flower. Or, the name of the Lotus Sutra. In the Lotus Hoketen Hoke Dogen quotes a story about the sixth ancestor Huinan, or Eno, and one of his disciples.

[23:32]

That disciple chanted the Lotus Sutra, Dharma Flower Sutra. thousands of times. But he said, I don't quite understand what it means. So, he asked Shinran to teach the essence of the meaning of this Lotus Sutra. And Shinran said, if your mind or heart is deluded, you are turned by the Dharma flower, or Lotus Sutra. When your mind is enlightened, you turn the Dharma flower. When we are deluded, we are turned by the Dharma flower.

[24:35]

And when we are enlightened, we turn the Dharma flower. So, I think that is... Here, turned by Dharma flower, we practice because of the Dharma flower. Seeking the Dharma flower, we are turned by Dharma flower. In that sense, our personal searching of the way is still in me. I don't like the word, English word, delusion, for this word, may. You know, yesterday I said Bodhidharma came from the West to save deluded beings, or deluded sentient beings. That deluded is this may. And when Huynh Lan said, when we are deluded, we are turned by the Dharma flower.

[25:38]

And we usually translate this as deluded, but it's not really deluded, I think. The Chinese character is like this, and it has two parts. This part and this part. And this part is the same as do or wei. And this part is the same. And in the case of wei or do or tao, This part means head or head. And this part means action of our legs to walk.

[26:44]

So, way means to walk with certain direction. We can walk to the direction our head is facing. So, we know where we want to go. And our face, our head is facing that direction. And we use our legs to walk and get to that place. And that process is the way. But in this case, this Mei makes the sound. Mei came from this character, right? Kome. Hmm? Right. Kome. Yes. The pronunciation in Japanese is Mei. So, this part makes the sound of this kanji.

[27:49]

Mei. Mei-jo. And yet, I think the shape of this kanji is interesting. This is not true, this is my association, but this is an intersection. When we are starting intersection, and then we don't know where we go, we cannot take any step further. We cannot make any choice. If we know where we are, then we are in the way. But then we don't know where we want to go. which is the direction we should go, then we're stuck there. We don't know where to go. And that is the main meaning. Going nowhere without a direction. That is, so mainly we are lost.

[28:53]

We have no clear direction. That is this main meaning. So when Bodhidharma came from the West to say this main sentient being, it does not simply mean deluded. But people, you know, because of sometimes, because of too much knowledge, too much idea, we don't know where to go, which way we should, you know, which is the best choice. So it's not really deluded. And, of course, sometimes we are completely deluded. But not only deluded, but too much knowledge, too much clear thinking. Sometimes we lose the way. So, I think Bodhidharma came to say, God sentient being. That means Bodhidharma tried to show the fundamental basic direction of life.

[30:01]

So, when we try to, you know, find our way, search the way, we are still in this maze. We don't know which is really, you know, right direction. But somehow we try. So this is, in that story, this is a kind of, you know, deluded, we are turned by the Dharma flower. We are turned by the Dharma flower. I don't think that's a right translation. No, I don't think so. We are all emotional. And I think even Buddha has emotions. Anyway... And... Go... When our mind... Shunran said, when our mind is enlightened, we turn the Dharma.

[31:24]

That is, Buddha turned the Dharma, Buddha showed the Dharma, Buddha teach Dharma. That is, when our mind is enlightened, means we really see the oneness of all beings, then we can turn the lotus flower or dharma flower. That is what Huinan said in the conversation with his disciples. But Dogen added one more thing, one more point, that is the title of Chapter of Shobho Gendo, Ten Hokke. That means Dharma flowers turn Dharma flowers. That's nothing else. Dharma flowers turn Dharma flowers. There's no me who are turned by Dharma flowers. And there's no teacher or Buddha

[32:27]

That is the brief process of our searching of the body, or practice, allowing body-mind to practice awakening and entering nirvana. From this side, we are trying to best way For me, most people take suitable way of life for this person. So, we need to always make choice. And as far as we have to make choice, you know, often we lost. You know, we are not clear, really clear the result, but somehow, because of our aspiration, somehow, we take certain direction. But that process of our practice is the way that Dharma flower for the Buddha, for Buddha's ancestors, lead us, guide us to the Dharma.

[33:46]

And within this process, according to Dogen's addition, There's no self, no Buddha, but only Dharma flowers turning into Dharma flowers. And I think the story I told yesterday, Dogen also said, I think, said the same thing. He said, Bodhidharma could do such a difficult trip and practice because he said his self is the self of Dharma transmission. So he was really wholeheartedly, entirely committed to this work or project to transmit Dharma.

[34:55]

to China, then he really 100% commits to that project. Then his entire world becomes the world of that project. That is transmitting the Dharma. So depending upon our motivation and our commitment, and putting our entire energy to one thing, this entire universe, entire world, becomes the world of that project. Not only that transmitting the Dharma, but when we play baseball, the entire world becomes the world of baseball. Or when we climb the mountain, and when we are really on the mountain walking step by step, then this entire world is the world of climbing mountains. or when we are really sitting, our entire Zazen, entire world becomes the world of Zazen.

[36:03]

And later, Dogen said, I think, or he said, it was done because his entire world, entire ten-direction world, the Shinjitsu, the true way, true and genuine way. So this world really entirely becomes true way. And Bodhidharma was really the self of entire ten direction world. So here, Bodhidharma's vow and commitment and activity And the entire world becomes that activity. So Bodhidharma, the person's way of life, or action, and the entire world can echo each other, influence each other.

[37:11]

And finally he said, this is done because the entire ten-direction world is the entire ten-direction world. Here, the Bodhidharma disappears. Only this entire ten-direction world means this network of interdependent origination. But it's there. That is only there. So both Buddhas are in this state. Buddhas and us, our servants, way-seekers, persons who are seeking the way, disappear. but the way is going, or only the practice is going on. You know, this is, I think, the same as what Dogen wrote about Awaza Zen in Jiju Zanmai.

[38:14]

You know, we recited Jiju Zanmai in the morning, or noon chant, When we sit, even for a short time, you know, showing the Buddha Mudra. That means sitting in a straight posture, and speak nothing, and keep our eyes open, and let go of everything. We show the Buddha Mudra. through our body, mind, and speech. At that time, this entire universe becomes a world of presence. Or, in Jijutsu Handbook, the entire universe becomes enlightenment. And this enlightenment of the entire universe influences the person sitting. And this oneness of person, sitting, and the entire world influences all other beings in the entire world.

[39:27]

And it keeps going. That's how the Dharma has been maintained and transmitted. So that is the basic idea of Dogen about our practice. If we really 100% focus on one thing, commit in one thing, the entire universe becomes the world of that one thing. That means there is no separation between the person doing that and this entire world. And this entire world supports this practice. kind of amazing, I think, idea or idea. I don't know the good word. But, you know, we, especially in modern society, we thought that we are individual.

[40:35]

There are many other individuals and they are all independent to each other. And, you know, my My idea or my activity is just my own. It has nothing to do with other people. So it's kind of a completely opposite idea about the self and the society or the world or all other beings. If we don't see that difference, I think what Dogen is talking about here doesn't make any sense to us. This oneness of self and the world, and all beings in the world. I think that is a very key point.

[41:36]

And that is, how can I say, the point of our practice of gazen by sitting on the cushion. OK? Oneness. But if we try to see that word, me, myself, and that, the oneness becomes two. So we cannot see. When we see, good. Good. When we touch, same thought.

[42:38]

I'm touched. So reality, be there. Anyway, I think that is the very basic point when we try to understand Dogen-rod. So, according to Menzan, this practice and maintain or protect is about our body-mind. You know, when we allow our personal body-mind That mind is not so strong, not so steady.

[43:44]

You know, sometimes it's just a curiosity. That's very interesting, you know, something called Zen, or Buddhism. So it's not so deep, and not so strong, but still we have to try to take care of it, and nurture it. That is what I think Menzong trying to say here. And he said this, you know, maintain and protect, grow and practice this body dharma, I mean body-mind. Body-mind is like a growing grains or vegetables. He said, arousing body-mind, practice and awakening and nirvana.

[44:52]

This is a common expression of the process of Buddhist practice, arousing body-mind and practice and awakening to the reality that Buddha taught, and enter nirvana. And mentioning that is like a plant, you know, when we grow, for example, rice, first we plant a seed on the ground, rice paddy, in the spring. And in the summer, you know, the plant grows. And, when it ripens, in the fall, we harvest the plant, the crop. And, generation.

[45:58]

So, from here, it seems, mainly, has a kind of idea about this, you know. In the very first sentence of Gyoji, Dogen talks about the cycle or circle of the way. The cycle of the way. He says, In the great way of the Buddhas and ancestors, There is always unsurpassable continuous practice, fitting the way as a circle without interruption. So this is the way. And Menlang thinks this circle of the way is like one person. For example, Shakyamuni Buddha has body, mind, practice, awakening, and nirvana. And next spring, that means next generation, next person continues the same process next year.

[47:07]

And this is how dharma has been transmitted from one person to another. So, I'm going to talk about what this expression, circle of the wave, means, maybe this afternoon. But according to Mengan, this cycle of the way sounds like, or seems like, you know, the image of, you know, when we receive preset, we receive that lineage paper. Or when we receive Dharma transmission, we receive Shisho, or the chart of transmission.

[48:10]

And, for example, in the Kichinryaku, or lineage paper, usually, here is a circle on the top, and Shakyamuni. And from Shakyamuni, many... generations of ancestors, and finally your teacher and yourself. And this line, this is a red line, this line goes back to here. So, you know, this circle is the circle of awakening. And from this, actually, the network of interdependent observation, the reality of all beings. From the reality of all beings, which cannot be expressed in any words, or if we have to use some words, like in the name of the Dharma, Buddha transmitted,

[49:25]

That is, jisso muso. Genuine or true form is no form. There is no form. But from this no form, or emptiness, Buddha appeared. And this circle has been transmitted. allows body-mind practice awake and enter nirvana and that is transmitted to Mahakasyapa and he has his own awakening body-mind practice awakening and nirvana and that is transmitted many generations until us and that is not the end of the you know, this stream. But this stream always goes back to the source.

[50:32]

That is, it seems, when I read this Menzan summary, it seems Menzan has an image of continuous practice. in this way, that is the continuous practice from Buddha to all ancestors or all practitioners in each generation, and that goes back to Buddha. Or the chart of Dharma transmission, Buddha is in the center. And Mahakasyapa is here. And each generation goes around here. And in the case of Dogen's shisho, Dogen is here. And this goes back to Buddha. So, the same idea. So, everything comes from this circle and goes back to this circle. That is the idea.

[51:37]

And so this is the... this entire Plot is also a circle. And it seems Mendan, by using the process of growth of plants and continue to the next year, he understands continuous practice in that way. And he said, if we lack of the growth in the summer, even though we allow the body-mind, if we don't have practice, there's no way we can harvest. That means we can't awake to that reality.

[52:38]

And there's no way to enter nirvana. Then I think this practice in the summer is most important. If we lack of the growth in the summer, the other three stages cannot be completed. We should know that we cannot slacken our continuous practice. That's why we have to practice wholeheartedly. And Nenzan's verse is, it says, the Eight Awakenings of Great Beings. This is Hachidai Mingaku. Eight Awakenings of Great Beings are the essence of continuous practice. I don't know the essence is a good one or not.

[53:40]

Another possible translation is, general rules, or fundamental principles, or an outline of continuous practice. And I'll talk about the Eight Awakenings of the Great Being after reading this poem. We divide them, those eight points, and use them according to the time and changes in each situation. Responding in an excellent way without fixed prescription or fixed method. This is, this means the continuous practice, Gyoji, is the regulation of ancestors. I don't like the word regulation. Maybe standard or criterion.

[54:46]

This is the regulation, the standard of ancestors in every generation and the constitution of all Buddhas. Here, the ancestor Ehe, that means Dogen Zenji, the ancestor Ehe's true faith, his essence, true faith is clearly exposed in this practice. continuous practice, and also in this writing about continuous practice. Essence of Dogen is clearly expressed. His descendants follow them for thousands of years. He died 750 years ago. So it's not yet thousands of years. So we are still in that area.

[55:58]

That means we have to follow. If we want to be Dogen's children. That is what Menda said. And within the flock of nine monkeys, the nose head is long. I don't understand what it means. Maybe a flock of nine monkeys means many monkeys. And the head is long means maybe if we follow Dogen's teaching and really continue, continuously practice, we can be leader of those monkeys. Maybe. Anyway. I talk about Hachidai Ningyaku, the Eight Awakening of Great Beings. I think some of you already know, but those are explained or written in Shobo Genzo Hachidai Ningyaku.

[57:16]

Hachidai Ningyaku was the final writing of Dogen. Dogen Zenji died in 1253, in the fall, eighth month. But in the first month of the same year, he wrote this Hachidai Nengoku, Eight Awakenings of Great Beings. And this teaching about the Eight Awakenings of Great Beings came from the sutra of Buddha's last discourse. At the end of that sutra, Buddha said, right before Buddha's death, Buddha taught his students, his disciples, to follow, to practice those eight points. Dogen was ready to die, and he wrote Hachidai Ningaka, and he thought this was his final teaching.

[58:24]

And those eight points are... First is Shouyoku, to have few desires. This is from Enlightenment Unfolds, by Kazutana Hashi. And the second is chi-soku, to know how much is enough. And the third is gyo-jaku-jo, to enjoy serenity, quietness. And the fourth is gon-shojin, that is diligent effort. And the fifth is fumo-nen, that is not to neglect mindfulness. And sixth is shu-zenjo, to practice meditation. And seventh is shu-chie, to cultivate wisdom, prajna.

[59:30]

And eighth, fukeron, is not to engage in hollow discussion, hollow or idle discussion, meaningless discussion. Those are the eight points. When Buddha entered nirvana, he taught those 8 points. It was the most important point of our practice. You know, 8-fold correct path is Shakyamuni Buddha taught in the very beginning. When he started to teach 8-fold correct path was taught. And finally, before his death, he taught these eight awakenings of great beings. And these are not totally different. Actually, basically the same thing.

[60:33]

So, you know, either it's okay or six parameters in Mahayana Buddhism are the same. Those are the points of our practice. As Buddha said, it's not a practice to make us enlightened persons, but this is a practice of the Middle Way Buddha found in his enlightenment. And he practiced after he became Buddha. So, as I said yesterday, for Buddha, God's practice is not a method, to become Buddha. But he found those practices when he attained Buddhahood. And after that, you know, he practiced endlessly. I think that is Dogen's idea of practice.

[61:35]

And that practice as a kind of a treatment to recover from sickness or you know, caused by three poisonous mines, is also the same thing. So same kind of a healthy way of life can be medicine, or nutrition, when we are sick. So, whether we are sick or healthy, we practice the same thing. That is the middle path, or middle way. you know, between self-endowment, the way we pursue fulfilling our desire. And another extreme is, you know, ascetic practice to, how can I say, weaken our body to become free from desire.

[62:39]

Buddha practiced that kind of ascetic practice many years, and he found that it's meaningless. And he found a middle way. And that is whether, you know, eightfold correct path, or eight awakenings of great beings, or the six paramitas, whatever the practice is, if that is Buddhist practice, This is really the middle path between two extremes, chasing after, you know, fulfilling our desires, or another extreme to almost, you know, Any questions, please?

[63:55]

I'm sorry, could you say it again? Or you want to have other translations? Well, I can... Pardon me? Please. Okay. Jitso and move.

[65:04]

Thank you very much.

[65:23]

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