Good morning. I continue to talk from the sentence I finished yesterday, that is, the version with the family, page 3, but only in English version, David. That in the actual hiddenness of the present moment. I don't know, but just read, please, find by yourself.

[01:24]

The sentence in this translation is that in the actual hiddenness of the present moment, we do not understand what dharmas or things of interdependent origination enable us to carry out, that the continuous practice actualizes ourselves, because we understand that the continuous practice is never a newly attained special state. Well, I worked on this translation until made a correction of my grammatical mistakes. And because my translation is very literal, and some places it doesn't make sense.

[02:29]

And she made changes to make sense. And I think she did a very good job. But we could only work through email. So we didn't have time just to get together and work together. And we didn't have time. So a few phrases that make sense or change the meaning, I think. This sentence is one of them. So I made another translation of this sentence. I think the meaning is not so difficult, but this sentence is difficult to translate. So I made this translation last night. So this is not a good English. Maybe you can help me to improve.

[03:33]

language, my new translation of this sentence is, at the very time when the virtue, the virtue of continuous practice is hidden, we do not understand that what dharmas, or things, of interdependent ordination enables us to carry out the continuous practice. That actualizes us. Period. I made this into two sentences. This is because the understanding of the continuous practice is never a newly attained special state. I'm not sure whether this makes sense or not.

[04:39]

But basically what he's saying is, you know, he said before, he said, sometimes the virtue of continuous practice is hidden, so we don't see it. And sometimes it is revealed, so we see it and we try to practice it. And in this sentence, he's talking about the time when it's hidden. So we don't see, but somehow we already practice, started to practice. Even after we started to practice, sometimes we don't see the virtue or merit of this continuous practice. And in such a condition, We have often such a condition. Many times. I think, at least in my experience.

[05:42]

OK. At the very time when the virtue, this virtue is in the bracket, the virtue, when the virtue is hidden, We do not understand that. What dharmas, in this case means dharmas means things, or elements, happen in that interdependent origination. So, what dharmas, things, in parenthesis, of interdependent origination, enable us to carry out the continuous practice that actualizes us. Come on, I know, period. This is because the understanding of the continuous practice is never a newly attained special state.

[06:48]

Pardon? Second half? This is because, the understanding of the continuous practice is never a newly attained special state. So, even though this practice, you know, the practice we practice, actualize ourselves, still we don't know why we do this. You know, the things of interdependent origination mean, you know, there must be some cause and conditions which allow us to practice this. But, often, We lost it, or we don't see why I'm here, why I'm talking this kind of stuff.

[08:04]

Especially, you know, I am a Japanese. I was born in Japan, and then I became my teacher's disciple. That was my decision. I made this decision. I thought this is the right thing for me. not only right, but to me that was the only thing I could do, or I wanted to do at that time. And after I started to practice with my teacher, sitting practice is a very difficult thing. Simple, but very difficult to continue. And often I lost why I am here. Why I have to do this. Especially when we talk about this kind of stuff. Gyōji. Ancestors.

[09:08]

You know, I'm a Japanese. Why those Indian people or Chinese people can be my ancestors? It's a very strange thing. And you are American or you came from different places or different traditions. And now here you chant the names of those Indian and Chinese and Japanese ancestors. And they can be our ancestors. You know, we don't know. Somehow we are here and we think they are our ancestors. kind of strange things. So, what kind of things or events or happenings make us to practice in this way? It's really a wonder.

[10:13]

We don't really know why. And we don't see often, we don't see. Actually, in the life of Buddha, after Buddha attained Buddhahood, he had his Sangha. After he became a teacher, he went back to his home country to visit his father. And yet he didn't stay at his father's palace. His father was a king, but he didn't stay at his father's palace. But he stayed in a forest over Samuiya. And he begged for food. Then his father asked, why don't you stay at my palace?

[11:20]

I freed him. But the Buddha said, you know, to beg for food is my toleration of my ancestors. Then the Buddha's father said, in my family, no one was beggar at all. And then Buddha said, you know, Our traditional ancestor doesn't mean the ancestor in blood. So, from this story, it's clear that before Buddha, there was some tradition of spiritual practitioners. Those kinds of spiritual practitioners were called Shuramana. The tradition of Shura manna was a kind of a counterculture in the Indian society.

[12:25]

Mainstream was the Hindu. Black manna is the mainstream religious tradition. I don't know how old, but even before Shakyamuni, there was some tradition of spiritual practice. And those practitioners begged for food. So Shakyamuni Buddha came from that tradition. I think for his father, that was a kind of a shock. His son said, you know, my ancestor was a beggar. I think your parents may have the same problem. Actually, my parents have the same problem. My family has been a merchant in Osaka for at least 300 years.

[13:32]

They are Buddhists, but they are not Zen Buddhists. My parents were not so interested in religion. They are Buddhists because we had a family grave in certain Buddhist temples. So it was kind of difficult for them to accept that I became a Zen Buddhist priest. So, you know, to become a Buddhist, we need to take a vow. We cannot be a Buddhist from our birth. We need to take a vow, and take three visions, and take a precept of Buddha. So, Buddhist tradition is not ethnic or blood. Of course, there are some, you know, tradition in culture in Asian countries.

[14:36]

But in order to become a Buddhist, we need to make our mind resolution to become a Buddhist, to become Buddha's student. So Buddhism is different from a kind of a folk religion, folk or ethnic religion. In Japan, Shinto was an ethnic religion. And when you are born in Japan, you are already a Shinto. You cannot escape. So Buddhism is different. OK. Well. There are many different reasons.

[16:01]

The virtue or merit of our practice is not revealed or is hidden. Sometimes it's a problem inside of ourselves. Or another time, you know, the cause is the condition outside. So there are many. It's not a certain fixed reason. Through our continuous practice, there are many different conditions inside and outside of our life. So we become a Buddhist and start to practice. by our own, you know, decision, or aspiration, and start to practice, but still, you know, many times we have a question, why?

[17:07]

Because this, you know, even though this is my decision, but when I made a decision, I really didn't know what this means. We didn't really understand what Buddha taught, or what this practice means. And sometimes we felt what Buddha taught and what we are doing might be different. Or there are many questions, and often we are lost. And we don't understand why I'm here. I think everyone has this kind of condition. So, we do not understand that Dharma or things of interdependent origination enables us to carry out the continuous practice that actualizes us.

[18:15]

As Dogen said, this continuous practice actualizes us, actualizes Genjo. But still, we are not sure, sometimes, whether this is really actually me or not. So, we have many different questions. And he said, it's natural. It's OK not to understand it. This is because the understanding of the continuous practice never annually attain special state. It's a matter of course. It's a very natural thing. So, when we are lost, we are lost. That is okay. But keep practice. So, whether we understand it or not, the condition of our mind is not a big problem. But keep practice is more important.

[19:19]

So sometimes it's very difficult when we don't understand what I am doing. Sometimes we feel, I'm tripped. I'm doing something I don't know. If we are clear what is the starting point and what is the goal and where I am now, if there is a map, and the starting point and goal is clear, and if we know where I am now, then how far I have to go to get the goal. If we have such a map or a guideline, convenient, and we may not have such a problem, You know, this kind of practice. And Dogen Zen is practice. Continuous practice. And there are no steps, no stages.

[20:28]

And he said, from the beginning, this is a perfect practice. It's an unsurpassable practice. This practice is itself enlightenment. So there are no starting point and no goal. As a philosophy or teaching, it's wonderful. But once we start to read, often we lost this kind of teaching, or this kind of practice, using this body and mind. In itself, in a sense, it's a koan, a very difficult koan. This practice, according to Dogen, This practice is itself enlightenment. We are already in the goal. But still, we are struggling. We are trying to find a way. Right.

[21:40]

That is why we can stay, I think. That kind of trust or faith allows us to stay, not understanding. But it depends on the situation of the person. Some person has their understanding, but some person has completely no understanding, but only because of a trust. or a teacher, or a teaching, or a tradition can stay, or other Sangha members. And that is OK. That is what I think Dogen is saying. Even if you are lost, if you have trust, you can practice. And I think what he is saying is that is OK. I think that is the meaning of this sentence.

[22:47]

If you have some suggestion to make this translation better English, please give me. Please. The expression Dogen uses is Shinjo no Tokuchi. Shinjo no Tokuchi. Shin is new, and Jō is a kind of a word to count things.

[23:55]

So this Jō is like an item. So, new item. The noise of Toku is special, or particular, and Chi is ground. Ground. So this Shinjo no Tokuchi means to some special state or condition of our mind or understanding or whatever, newly attained by certain experience or teaching or whatever. So our understanding is not something new and something special. It's, you know, that means our way of thinking is still, you know, coming.

[24:57]

OK? You know, I think in Japanese way, using Japanese language, like my karma. And if you are American, you think American way, using English. And when we think, we use, in my case, Japanese system of values. And it might be different from American system of values. So, our way of thinking is nothing new. So, our understanding might not reach the Buddha's insight. That's not what usually or always. So, our understanding does not really become something new.

[26:02]

But we have to use our way of thinking. That is a gift from the society we were born and grown up. Because I was born in Japan and educated in Japan, my way of thinking is Japanese and I need to use Japanese language. And because I studied English and came to this country and lived for 13 years, my Japanese becomes kind of strange. And my English is So my thinking becomes confused. More and more strange. You know, this is karmic thing. We need to use this karmic thing in order to, how can I say, understand? and allow ourselves to practice something beyond karmic, something beyond ethnic or cultural limitations.

[27:17]

So, you know, it's kind of very natural to lose why I'm here in an intellectual way. Sometimes we feel there's no reason, but somehow I'm here, and we struggle about it. But I think what Domaine is saying is we need a trust, or a faith, or a belief. Please. I think so. That's the only thing we can use, you know. And even when we teach, you know, when I teach, I have to use my strange, poor English.

[28:19]

You know, I think in Japanese and talk in English. So I have to translate. This is still a karmic thing. I cannot transcend my karma and speak English like Americans. But that is OK. It's not a matter of OK or not OK. It's only a possible thing. So, we need to use our limited karmic nature or consciousness or ability to express something beyond karmic, something beyond ethnic or cultural limitation. Please. Come over time. What does it mean?

[29:24]

It means it takes time? Sometimes, for some people, the understanding is very quick. Some people could understand the deep meaning in an instant. Then the person hears it. And sometimes it's a long time. In my case, it took me a long time. So I don't think it's a matter of time. There are many different cases. I don't think he's saying if we practice for a long time you will understand him. Maybe, maybe not. There's no guarantee. Really?

[30:27]

I don't think so. And Dogen is saying that. But I think to see that there is no special state is a kind of special thing. Because we are always looking for something special. Next sentence is much simpler, but more difficult, I think. We should make an effort to study clearly and in detail the point that independent origination is the continuous practice, because the continuous practice does not arise from interdependent origination. Do you understand what this means?

[31:37]

So, I have to think, and I'm not sure whether this is a fat dog and man or not, but this is my guess. Of course, you know, we are living within the network of interdependent ordination, and our practice is also, you know, the practice to awake to that interdependent ordination, that network, and try to live in a healthy way to be as a part of that network. So our practice is interdependent ordination. or interdependent origination threat in our practice. And yet he is saying, because. He said, however, or but. It can be logical, even if we don't understand what it means.

[32:39]

But he said, because. Because The continuous practice does not arise from interdependent origination. This is a joke. This is my guess, so don't believe me. I need something to see through something. I'm not sure. My guess is, you know,

[33:42]

everything arises from interdependent origination. That is a very basic teaching of Buddha. But Dogen said, this continuous practice does not arise from interdependent origination. Please. Probably so. That is my guess. You know, Dogen is not always, but often, phrase with words on the kind of edge or boundary that words can have meaning or not have meaning. Words lose their meaning. For example, you know, everything is impermanent. And that is another very basic teaching of Buddha. So everything is impermanent.

[34:48]

Whether this impermanence is impermanent or not. If impermanence is impermanent, then it's sometimes permanent. So impermanence cannot be impermanent. That means impermanence should be impermanent. I think, so basically, that is Hap Dogen's saying. But this logic, you know, his logic or his expression, I think is very interesting. So, I'm guessing, from this kind of expression, he wanted to say our practice is endless, beginningless and endless, or unlimited, or unconditioned.

[35:51]

he used this kind of expression. To me, this is a very interesting point of Dogen's writing. Please. All right. Well, the expression he used is... First he said, Engi. Engi is...

[36:53]

conditions. And Ki is arising. Arising from conditions. That is the meaning of interdependent ordination. This is a Chinese or Japanese word for Engi, or interdependent ordination. And Dogen said, Engi is Gyoji. First, he said, Engi is Gyoji. Gi is to arise, to happen, become, come from. So everything arises from en, or conditions, causes and conditions. That is the meaning of engi, or interdependent ordination. And he said, engi, interdependent ordination, is gyoji, continuous practice. And next,

[37:57]

It says, gyoji, gyoji wa engi sezaru ga yue ni. Sezaru ga yue ni means, in this case, Dogen Zenji used this engi as a verb. So, engi suru, do engi. You know, as I said yesterday, we can make a verb from noun by putting suru. So, he said, engi suru, he said, gyoji does not engi suru. So, gyoji doesn't arise from en. That is how I translate. So, engi is gyoji, but gyoji does not arise from en. Of course, the basic meaning here is Gyōji, our continuous practice, is not conditioned by conditions.

[39:04]

In whatever conditions we keep practice. That is... Dōgen collects those examples of continuous practice. Those people just keep practicing in whatever conditions. So basically, that will help him stay in here, I think. Please. Like, you know, Something arises from conditions, it comes into beings because of interdependent ordination. Stay for a while and cease. Arising and ceasing.

[40:07]

Arising and vanishing. That is what impermanence means. But what Dogen is saying here is that Gyoji is not impermanent here. Gyoji is not limited. Gyoji is not arising and perishing. Gyoji is one continuous practice. As he said, the circle of Gyoji. Circle of the Way. It's continuous. Never hidden. Even though it's hidden, and sometimes it's revealed, but Dogen said we should see, understand that it's never hidden. Uh-huh.

[41:29]

Uh-huh. Uh-huh. Yeah, it's always there. I think that is basically his saying. It's a kind of a problem if we think in that way, whether the cycle of the way exists even when we don't practice or not.

[42:33]

That is a kind of Buddha's, I mean, Dogen's original question. Without our practice, is there such a cycle of the way or not? And Dogen's answer was no. So, our practice is the key point. Our personal practice. We need to participate that circle of the way. Otherwise, you know, we cannot say whether such a circle of the way exists or not. It's not a kind of an objective thing. Unless we really practice, you know, we cannot say there's such a you know, circle of the way or not. So, our personal practice using this body and mind is important. Most important thing. That's the key. That's the key of this, you know, circle. And yet, it's not personal.

[43:38]

So, what Dogen is saying is kind of a very paradoxical and difficult to understand. So that's why he said that you don't need to understand, I guess. But he tried to explain. He doesn't really explain, but he expressed what he saw. More questions? Please. Mm-hmm. Mm-hmm. I think so.

[45:19]

Intention or aspiration. We need to, we have to examine why I am doing this. So this is very helpful kind of a koan to us. And what I started to talk about, you know, the example of impermanence and it should be permanent. Engi is the same thing. And if Engi is Gyoji, then Gyoji is Engi. But if Engi arises from another condition, Engi can be changed. That is the problem. So Engi does not... Engi itself does not arise from Engi. I think that might be what he is saying. Of course, engi is emptiness.

[46:31]

It's empty because it arises from causes and conditions. Nothing substantial. So engi is itself empty. And emptiness is also empty. There is still anything to think, please. Yes, pure means beyond defilement from our greed and our hatred and ignorance. That means beyond our thinking. No, it's empty.

[47:35]

Because it doesn't arise. Because it's empty, it doesn't arise from anything. Anyway, what he's saying is... As a very concrete practice, you know, we need to keep practicing continuous practice in whatever condition. That is clear. Yes. Yes, because Shurikengi is engi. And he said, you know, in Ehe Shingi, Ehe Shingi is a standard for Zen community.

[48:45]

In one part of Ehe Shingi, he described practicing the Sodo for 24 hours. And according to his description, Our day starts in the evening, not in the morning. That means our day doesn't start when we wake up and end when we go to bed. But our day starts from evening, evening garden, and go to sleep. But monks sleep on the same seat, same platform. So, it's not extra time. It includes our practice. So, sleeping is our practice. And we need to sleep in the way we can take a rest in the best way to wake up next morning with sufficient sleep.

[49:58]

So, sleep is Gyojin. Okay, next sentence. The continuous practice that actualizes that same continuous practice. This same is something Judas put. but I'm not sure whether the same is necessary or not, or change or not. Continuous practice is nothing other than our own continuous practice at this present moment. The continuous practice that actualizes that same continuous practice is nothing other than our own continuous practice at this present moment. He uses three continuous practices.

[51:09]

And what he is saying is that continuous practice which actualized that or that continuous practice means Buddha-ancestor continuous practice. So that continuous practice that actualized Buddha-ancestor continuous practice is nothing other than our personal practice at this right moment. Yes. So, the practice, you know, what he is saying is that without our practice at this moment, you know, there is no Buddha Ancestors continuous practice. Our practice at this moment actualizes the Buddha Ancestors continuous practice and makes it a spiral or a circle of the way.

[52:17]

without our personal home practice, using our body and mind, right now, right here. There is no such thing. How do you know that? here in my agency. I think the continuous practice of Buddha's ancestors is beyond human limitation.

[53:19]

And this great way of Buddha's ancestors that is beyond human limitation is actualized only through our practice with human limitation. That is what he is saying. He never said whether we don't practice or after we disappear whether this great way beyond human limitation exists or not. That is not his problem. When we disappear, whether it is still there or not is not a problem. Yes. Yes. So basically what he is saying is practice is Buddha ancestors. Our practice is Buddha.

[54:22]

Our practice is ancestors. And yet this is not a personal. This is a manifestation of boundless universal reality. That's why we and all Buddhas and ancestors and all living beings are connected through this practice. I don't think this practice necessarily means practice in the monastery, or practice in the temple, or practice as a particular group of people called Buddhists. But, you know, through our practice, trying to be awake to the interconnectedness of all beings, even if we don't use the Buddhist word, like an engine. If we try to live together with all beings, then I think that is Gyoji.

[55:25]

And that manifests the universal, boundless reality of our life. So he said, our practice is the key point of this circle of the way. And in the next sentence he says something difficult again. He said, the present moment of the continuous practice is not the original existence. or the original dwelling of the Self. The present moment of the continuous practice does not come from or go to the Self, or does not enter into or exit from the Self.

[56:30]

Maybe I need to talk about this original existence and original dwelling. Original existence is HON. HON, U, and HON, U, and GENJU. HON is originally, or Honkyan also means true or real or root. And Wu is being or existence.

[57:33]

So, original being or true being. And Gen is again origin or original. Gen in Dogen's name. or a source. And ju is dwelling or to stay as a mouth. Somewhere we can stay. And hon and genju means something which doesn't change. The original dwelling or original being means something which doesn't change within cause and conditions. come from, or go to, or enter into, or exit, is korai and shitsunyu. Ko-rai.

[58:36]

Korai, or it can be kyorai. And shitsunyu. Shu, Tsu, Nyu. So, Hon and Genjo is something that doesn't change. And Korai, Ko is going. Rai is coming. And Shutsu is leaving or getting out. And Nyu is entering. So, kōrai and shichinryu means coming and going, getting in and getting out, in causes and conditions, throughout time. So this means something changed. And this means something doesn't change. And he negates both.

[59:40]

The present moment, this moment of gyōji, is not the original existence or the original dwelling. So this Gyoji is not something fixed, something that doesn't change. And yet, he said, this Gyoji, the present moment of Gyoji, does not come and go, does not enter or exist. So, he negates both of them first. And he doesn't say anything. Neither something which doesn't change, nor something always changing. Please. Yes. That is what we are talking about. Interdependent origination. It's always there, but never there.

[60:43]

Always changing, but never change. It's a strange thing. That's why it's called Wanderer's Dharma. Beyond our thinking, beyond our understanding. And I think next sentence, he says something important, but questionable. The expression, the present, this now, does not exist prior to the continuous practice. The time when the continuous practice is actualized is called the present. Kind of strange thing to say. This means, unless we practice, Unless we carry out practice, continuous practice, there is no now, no present time. Only when we practice, the present is here.

[61:50]

This is Dogen's definition of what present, what being now at this moment means. Uji, yes, being and time. And being is not this original being which doesn't change. Being is changing. And this changing is Gyoji. Something change means something happening, something doing. And our Gyoji is something happening. So, being, or existence, does not mean something fixed doesn't change. But then we think in a logical way, beings should not be changed. You know, something good should be always something good. Something called A should be always something called A. A cannot become B in our mind, in our thinking.

[62:57]

Yes. Change or actually create, you know, future. Future of causes and conditions. You know, as a karmic being, somehow, at certain degree, we are limited by our karma. But karma means our activities. So, because I was born in Japan and I was educated in a certain way and I experienced such and such things, I'm a person like this. And I try to do what I'm supposed to do. This is my karma. And because of what I'm doing right now, what I couldn't do before, become possible.

[64:11]

By activity, by practice, by doing something, my karma is changed. So, it can be changed in a healthy way or unhealthy way, good way or not so good way. Original act. Yes. Yes, so we need aspiration to do this. We need aspiration to change. Yeah, without our intention we don't make karma. Something we do when we are unconscious doesn't make karma. as a definition of Buddhist term, karma. I think.

[65:13]

See? Well, I'm not sure, being conscious or not being conscious. I don't think he's talking about being conscious or not being conscious, but he, more he is saying we need to

[66:21]

put our body and mind into practice. And in another writing he said, we should put our entire body and mind into the house of Buddha. That means practice. Then, our, you know, what he's saying here is, that action, that activity, that practice, allow us to be at this present moment. Without this willingness to put ourselves into something we are doing right now, 100%, that is being mindful means. Otherwise, you know, I'm here, but my mind could be somewhere else. Right? So, both our body and mind are 100% what I am doing, what we are doing.

[67:25]

Then, please. Yes. Yes. Yeah, present moment has no length. You know, if there is even a little slightest length, then we can cut into two. And, you know, this part is past. That part is already, you know, is still in the future. So, present moment is really no length. It's zero. It's empty. Strange things to say. But that is what Dogen is saying about time. So, you know, past is already gone, so it's not real, not here. And future is still not yet come, so it's not reality yet.

[68:28]

But present moment is only reality. But present moment has nothing. Zero. No length. So, actually time doesn't really exist. only through our activity, through our practice, present moment becomes present moment. And actually, Uchiyama Roshi, my teacher, translated our expression, Genjo Kōan, translated into modern Japanese, not into English, as ordinary reality, or ordinary truth. which present moment becomes present moment. He did this word, Genjo. Genjo in Genjo Koan.

[69:35]

Usually we translate this as manifestation or actualization. But one of the literal meanings of this gaze is to appear or to manifest. But another meaning is present. Present moment. And jo means become. So, Uchiyama Roshi translates this genjo as present moment, become present moment. So, using that idea of Uchiyama Roshi, what he is saying here is, through our practice, present moment becomes present moment. Practice means, you know, really 100% there.

[70:37]

Being mindful in Japanese means being right now, right here. Both are body and mind. And next. Therefore, the continuous practice of one day is Nothing other than the seed of all Buddhas, and the continuous practice of the seed of all Buddhas, and the continuous practice of all Buddhas. So our practice at this moment, and also this one day, is the seed of Buddha's practice, or even the seed of Buddha.

[71:41]

That done to me, we become Buddha. But this is the seed of Buddha. This practice is Buddha, as I said before. and to fail to practice this continuous practice by which all Buddhas are actualized and by which their continuous practice is continuously practiced, is to dislike the Buddhas, is to fail to make offering to all Buddhas, is to dislike the continuous practice, is to fail to live together with and die together with all Buddhas, and is to fail to study and practice together with Zen, Zen means all Buddhas. So, he strongly urges us to do this continuous practice.

[72:52]

This continuous practice is offering to the Buddha. Now, the Zen is offering to Buddha. Our, you know, working, for example, working in the kitchen, or office, or cleaning, or whatever, to support this practice, this practice. And that is offering to the Buddha. And die together and live together means really always together with Buddha. Entire life of ourselves is always together with Buddha. And we study Buddha and practice Buddha together with Buddhas. That is what this continuous practice means. And two more sentences.

[74:00]

The opening of flowers and the falling of leaves at the present moment are actualization of the continuous practice. The opening of flowers and the falling of leaves means, of course, spring and fall. That means round of the year. So changing the season during the year within that circle. Spring, summer, fall, and winter. These are all accelerated by this continuous practice. Polishing the mirror and breaking the mirror are nothing other than the continuous practice.

[75:01]

Polishing the mirror, I think, came from the poem by Jinshu. Jinshu is a, how can I say, the person's who was the first head monk in the assembly of the fifth ancestor. And Shueneng was a lay practitioner in that monastery. And the fifth ancestor asked his students to write poems to express their understanding. And this person, Jinshu, the head monk, wrote a poem, something like, our body is a body tree, tree of awakening, and our mind is like a bright mirror, and we should always polish, clean the mirror, not to allow the dust not being there.

[76:14]

So, polishing a mirror in our practice, not to make the mirror dirty. That is one part of our practice. And that is not entire practice. According to Dogen, we need to break the mirror. That is actually seen here. So polishing mirror and breaking the mirror. This expression, breaking the mirror, came out of a story of Gyo-san. Gyo-san was a disciple of I-san. I-san and Gyo-san are two founders of one of the five schools of Zen called I, Gyo, Shu. I-san and Gyo-san school. And after Gyo-san, started his own monastery.

[77:16]

Still, Isan, his teacher, was alive. And, one time, Isan, I don't know why, but Isan sent a mirror to Gyo-san. And Gyo-san, you know, received it, the mirror, and showed the mirror to his assembly, and asked to his students, Is this mirror Isan or mine? Is this mirror my teacher's mirror or my own mirror? If you can say, it's okay. But if you cannot tell me, I'll break this mirror. And of course, his student didn't say anything. So he broke that mirror. You know, that same idea with the nonsense cutting a cat.

[78:18]

So he broke the mirror. So, of course, this mirror referred to Buddha nature or enlightenment. And Gyōsan asked him, you know, the mirror given from his teacher, and said, is this mirror my teacher's mirror or my own mirror? I think it's the same as in our classes. You know, I have been practicing following my teacher's instructions, and I have some understanding and some misunderstanding. But what I'm talking about is basically what I learned from my teacher. sitting, sitting, I'm doing is from my teacher, gift from my teacher.

[79:23]

So the question is whether this practice, my practice and my understanding, or if we have my enlightenment or awakening, is this my teacher or my own? And when the student was asked, they didn't say anything. I think that is the right answer. If we say, you know, one or the other, then it's a mistake. So, the mirror should be broken. That means it's not mine. It's not my teacher's. So, we need to be free from the mirror. I think that is the point of this koan. And also, what Dogen is saying. We need to protect the mirror, and polish the mirror, keep it clean. And yet, we need to be free from that mirror.

[80:24]

Somehow we have to break the mirror. Being free from our practice. Just practice. without thinking this is my practice, or this is my teacher's practice, or this is Buddha's practice, or this practice is good thing, or this practice has such and such merit, without thinking such things. But just when we practice such practice, 100% being there, I think that is the way we break the mirror. Or, you know, about the polishing mirror. There is another interesting story about a mirror. That is the story between Nangaku and Baso.

[81:25]

Dogen quotes this story in Zazenshin. In this case, the name of the koan is polishing a tile. Polishing a tile. Polishing this karmic self. When Baso was sitting, practicing Zazen, his teacher visited and asked, what are you doing? Baso said, I'm practicing Zazen. What do you want? What is your intention when you practice Zazen? He said, I'm going to become Buddha. And the teacher picked up a piece of tile and started to polish it on the stone. And Bath asked, what are you doing? And the teacher said, I'm polishing a tile to make it into a mirror. And Bath, of course, asked, how can you make a tile into a mirror?

[82:33]

Then Mangak said, how can you do that? That's the koan. And Dogen Zenji quotes this koan in another chapter of Shobo Genzo titled Kokyo, or Ancient Mirror. Before that, in Zazenshin, Dogen Zenji said, you know, usually polishing a tile into a mirror means nonsense. But Dogen said, it's possible to polishing by polishing a mirror and make it into a mirror. And polishing a tile and make it into a mirror is positive. Because this polishing the tile, that is our practice, using our karmic self, including all ego-centered, delusive thoughts.

[83:34]

This polishing itself, polishing a tile, is itself polishing a mirror. So it's not a matter of cause and result. Tile doesn't become something different from being tile. Polishing a tile is a self-mirror. That is what Dogen said in Zazenshin. I think in Kokyo, in Ancient Mirror, he said, we polish a mirror and make it into a tile. Do you understand it? You polish a tile. You polish the Buddha nature. That is our practice. And make it into this karmic state. Without this karmic body and mind, there is no practice. So polishing a mirror is a good thing. But if we don't make it into a tile, there is no function of Dharma. Stage.

[84:40]

I don't think so. He never talks about stages of practice, but it always continues from the beginning. Well, I think it's time to go back to Gendo.

[85:03]

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