Good afternoon. If we have the only English version of page two, the final paragraph. This is a very long sentence, and this sentence is the most difficult sentence, I think, in Shobo Gendo Joji, and I don't know how to translate this. Somehow I tried, but I'm not sure whether this is what Dogen is saying or not. The original Dogen sentence is very difficult to understand.

[01:02]

So this is not only a matter of English translation, but also a matter of interpretation of his Japanese. And basically, traditionally there are two schools, or two interpretations. And in English translation, We have three other translations, Nichijima, Tanahashi, and French Cooks. I think Nichijima and Tanahashi followed one school, one interpretation, and Cooks followed another. And these two are in Japanese tradition. One is interpretation by Menzan, Menzan Bihou.

[02:07]

Another is translation and interpretation by Tenne, or Kyogo, or Tuu. The basic meaning is not so described. It's not so important, I guess, I think. But as a translation, it's a big problem. And if you have only English version on the last page, I put this extra paper. I'm sorry if you have Japanese and English together version. This is a sentence, Japanese sentence, and three possible translations done by me. I should have announced this and made an extra copy for people who don't have this copy.

[03:14]

Anyway, first I'd like to read the three translations, English translations. Pardon me? Now? OK. Yeah, please. How many people need? Many. If you have English only, you have the copy. OK. If I see the naked copy, I read three translations of this sentence. I'm sorry about this confusion.

[04:31]

These are not mine. These are three other translations available now. One is by Nishijima and Cross. And the second one is Tanahashi in the book Enlightenment Unfold. And the third is a translation by Francis Cook in the book titled Raising Anoxia. Let me first read Ichijima. Therefore, if we aim to set aside conduct and observance, this conduct and observance is his translation of continuous practice. So let me read Goji instead of conduct and observance. because it's confusion. So therefore, if we aim to set aside Gyoji, disregarding Gyoji, in the hope of concealing the wrong mind, which wants to avoid practicing Gyoji, even this is Gyoji.

[05:57]

On those grounds, however, intentionally to aim for Gyōji, even though it may look like the will to Gyōji. is to become the wretched son who threw away treasure in the homeland of his true father and wandered astray through foreign lands. This is Nishijima's. And second, Nishijima and Tanashi's are menzans. And this one, too. Even if you might try to ignore it, this it is Gyoji.

[07:02]

In this one sentence, Dogen used the word Gyoji six times. And in English, it doesn't sound good. In Japanese, that repetition of the same sound sounds OK. But in English, it sounds stupid. Right there. I think that's quite nasty. Put some of them into it. So even if you might try to ignore it, it is Joji. In order to hide a crooked intention and escape from it, from Joji, this ignoring would also be continuous practice. To go off here and there looking for continuous practice, or gyoji, appears similar to the aspiration for it, for gyoji.

[08:05]

But he made this sentence into two sentences. But it is like leaving behind the treasure at the home of your true father and wandering poor in another land. And the third one by Francis Cook is as follows. For this reason, you may sometimes try to conceive the deluded thought of trying to avoid continuous practice. When you neglect it, neglect continuous practice, or gyōji, by saying that Even avoiding continuous practice, avoiding Gyoji, is itself continuous practice.

[09:10]

But this is a half-hearted continuous practice, and it cannot be considered to be sleeping continuous practice. Truly it is like a poor person throwing away his inherent inheritance and wandering off to some other land. Do you see the difference? The main difference is this statement, trying to avoid continuous practice, even avoiding continuous practice is itself continuous practice. In this interpretation by Senne or Kyōgo, this saying, even avoiding continuous practice itself, continuous practice, is an excuse by the people who try to avoid gyōji.

[10:19]

You have something? Yummy. These three are not my translation. These are three people, Cook and Nishijima and Tanahashi. And this one is based on two possible traditional interpretations I made, a temporary translation. So these are not others. Three of them are mine. Yeah, two and three.

[11:20]

Two is mainland, based on mainland. Three are Senes. And first one is my kind of unique, new interpretation. This one was cooked. So I just introduced those three, just to see how different. And now I start to talk on this paper, which you received. I'm sorry, this confusion. Dogen is very confused. Please. Yeah, now I'm still not clear what Dogen is saying.

[12:38]

So let me talk. I'm thinking and talking. I have no conclusion yet. Please. Pardon? Yeah. To me too. Please. I think there are many various interpretations, and for some people this doesn't make any sense at all, I guess. read this one. The first one is the translation I put in my text.

[13:41]

Let me read the first one first. For this reason, thinking that to avoid continuous practice is also continuous practice If we try to seek continuous practice in order to hide the evil mind that tries to escape from continuous practice, although it is resembled to the aspired to carry out continuous practice, We would become the poor child who discarded the wealth of the true father's land and wandered here and there in the other country. This is my interpretation. Does it make sense? I know. Please. Please. Yeah, that practice means to avoid continuous practice is also continuous practice.

[14:59]

So someone can use this as an excuse not to practice. Basically, what Dogen is saying is we cannot avoid continuous practice. But here he's saying some people's mistaken view, mistaken attitude, it seems. If everything is continuous practice, we have to practice this particular style of practice in the agenda. Let me talk second and third first because those two are traditional interpretations.

[16:16]

And third is my own. I don't think this is a good translation because I take one phrase out. I didn't read one phrase because it doesn't make sense. So I'm not a good translator. Second one is based on Meng Dan's interpretation, and I think Tanahashi and also Nishijima follow this interpretation. For this reason, if we try to avoid continuous practice to hide the evil mind that tries to escape from continuous practice, this avoiding continuous practice is also continuous practice. So this, you know, avoiding continuous practice is also continuous practice is Dogen's statement to those people who try to escape or avoid continuous practice.

[17:26]

And this, in the parenthesis, is my addition. There is no way to escape from continuous practice. So even to avoid the continuous practice is continuous practice. So there's no way we can escape from the continuous practice. And upon understanding it, that person understands there's no way to escape it, escape from continuous practice. and to seek continuous practice. So once we understand there's no way to escape, no excuse to avoid continuous practice, and after understanding it, if the person seeks continuous practice, okay, I try to do it. That kind of practice, to seek continuous practice and understand that there is no way to escape from it, like being aspired to do continuous practice.

[18:41]

Dogen is still saying that is not a perfect way of continuous practice. Okay, aspiring to do. Inspired? Inspired or aspiring? to do continuous practice, it's when we understand that there's no way to escape from continuous practice, so we try to seek continuous practice. And it seems that that person's practice seems like aspiring to do continuous practice, but still Dogen says, but in doing so, we will become like the poor son who discarded the wealth of his true father's land and wandering here and there in other country.

[19:58]

So Dogen said this kind of attitude is still not a real continuous practice. I'm going to talk on this poor son later after talking about this sentence. Do you have something to say? Okay. This means Dogen's point, according to this interpretation, Dogen pointed to think. is a problem. To seek means the person is not within the circle of the way. He is seeking. So try to find it. So this person is still outside and trying to find it, wandering here and there.

[21:07]

Keep continuing practice. Well, there are many examples of that. I tried the third interpretation because I don't really understand the traditional two interpretations. Because both said, you know, if we try to avoid continuous practice to hide the evil mind or mistaken mind, to not want to avoid continuous practice, you know, usually we don't In order to hide our mistaken mind, we don't avoid to practice, but we pretend to practice.

[22:26]

In order to hide our mistaken attitude, to avoid the practice, we try to pretend we are doing practice. But here it seems Dogen is saying, if we try to avoid practice to hide the evil mind that tried to escape from practice. This sound doesn't make sense to me. I'm still not sure what are concrete examples of what he's talking here.

[23:31]

But we have many situations or conditions, and sometimes we want to avoid or stop practice. Not sometimes, but many times, please. That is one problem we may have, when we really focus on one thing and blind the rest of the world. But is it an intention to avoid or escape from practice?

[24:32]

I'm not sure. So anyway, that is a fast interpretation. Even if we try to avoid practice, that lazy attitude is still part of continuous practice. So Dogen said, you cannot escape. get out of this circle of the way, no matter how ready you are, no matter what kind of excuse you make. And then we understand that we kind of allowed aspiration, OK, then I'll go to seek the continuous practice. And in that case, the person and this continuous practice or the circle of the way is still separated.

[25:37]

And this seeking, this attitude is still out of the circle of the way. So that kind of practice is still like a person who is wandering here and there to escape, left his true father's treasure. That is the first interpretation. Yes. So in this interpretation, this is about one person's, you know, kind of motivation to practice. And the second one, I'm not sure that we talk about second, I mean, in this order, third translation. For this reason, we may try to avoid continuous practice, disregarding continuous practice to hide the evil mind that wants to avoid continuous practice.

[27:02]

saying that even avoiding continuous practice is continuous practice. So here this even avoiding continuous practice is continuous practice is an excuse by the person who wants to avoid the practice. But still my question is, when we try to avoid, try to hide our lack of aspiration, we try to pretend we are practicing, but here it said to hide that evil mind, we avoid practice. That doesn't make sense to me. That is not logical to me. Yeah, this evil mind is a problem too.

[28:06]

Evil, I don't like the word evil. But literally, it means evil. The kanji is ja and shin. You know, this ja means evil or mistaken. This ja is opposite of sho. Shobo is true dharma, and jaho is evil dharma or mistaken dharma. So it's opposite of sho. I don't know what the good English is. Hmm? Lying. Yeah, lying is included, you know, in order to hide something, may say something else, or to make excuse, you know, that not to practice is also practice.

[29:12]

Why we need to practice in certain way? So, what's the matter? That kind of, you know, excuse. And to me, it seems in this case, the first one and second one are two different cases. One is some person tried to avoid mistake, avoid Yoji, and other people or another person is try to seek the practice. To seek continuous practice seems like being aspired to do continuous practice, but it is to become the poor son who discarded the wealth of his true father's land and wandered here and there in other lands.

[30:18]

So it seems to me there are two different cases in one sentence. So I think these are two different interpretations in commentaries. And as I said, these two doesn't make sense because it said to hide mistaken mind with people or someone. Try to avoid practice. At least to me, it doesn't make sense. Please. Yeah.

[31:18]

Yeah. You understand? Good. Please. Yeah, it's not perfect, complete, yeah. Yes, yes, yes. I think so. Please. Hello? Yeah, that is the person's excuse not to practice.

[32:21]

That, in fact, this interpretation, I think, means. So, you know, the second one. If we are lazy and try not to practice, that is, according to Dogen's view, that is still within the circle of the way. So you cannot really avoid continuous practice, I think. But there's something that doesn't sound okay in my mind. Okay? Mm-hmm. [...]

[33:24]

Mm-hmm. [...] Hm? [...] Yeah, this statement is interpreted in that way.

[34:34]

Sometimes to avoid it might be a better thing for certain situations, for certain people. Or, you know, it depends on what kind of practice. You know, the first one, my translation, is try to avoid this, you know, problem I have. Usually if we try to hide my, you know, mistaken mind, I try to pretend that I am doing okay, doing diligent practice. And that is what I try to say in this translation. And that is for this reason, thinking that to avoid continuous practice is also continuous practice.

[35:36]

If we try to seek continuous practice, in order to hide the evil mind that tried to escape from continuous practice. Although it is resembled to be aspired to carry out continuous practice, we would become the poor child who discarded the wealth of the true father's land and wandered here and there in the other countries. So if we seek or try to do continuous practice in order to hide my wrong mind that I don't want to do this, I don't want to show this to people or show to myself, In order not to see that I don't want to do this, I try to do this. Or at least, you know, as an action using body, I do this.

[36:40]

But in my mind, you know, I don't want to do this. You know, this is a possible condition we have. And I know I have some experience, but I'm not sure whether this is fat dog insane or not. And in order to read it, I have to take one phrase. That is, first, trying to avoid continuous practice is taken away. So I don't think this is a right translation, but it makes sense to me. . Uh-huh. Uh-huh. Yeah.

[37:53]

I think the cause, you know... Let's see. Please. Can I help? Yeah. No, I don't think so. Basically, in that context, Dogen is saying we cannot escape from continuous practice, so we should practice without escaping from continuous practice.

[39:01]

That's diligently practiced. That is what basically Dogen is saying. It's not that he's not discussing about that in particular example. Please. I guess that was one of my problems. Yeah.

[40:16]

Great. Yeah. Yeah, to avoid practice is a problem, but to seek practice is also a problem. So interesting.

[41:25]

Please. Actually, please. Mm hmm. Mm hmm. Mm hmm. Yeah, but to know our breathing is, I think, an important point, to know our mistaken mind. To see that that is a mistaken mind is, I think, a first step of healing. Yeah, yeah, and start to practice and seek practicing.

[42:31]

But Dogen said that is still not true practice. Yeah, that seems like inspiring to practice, but he said that is like a poor son. I'm going to talk on what this poor son means after this translation problem. That is what I said. In this interpretation, seeking is a point of problem. When we seek, we are still outside. We are still separated from the way. That is the point, I think, in this view. Well, you know, according to his basic idea, practice and enlightenment are one thing.

[43:52]

So this practice is a manifestation of enlightenment. So without practice, there's no enlightenment. So, yeah, basically, what he discussed about practice is discussed about talking about enlightenment. So those two cannot be separated. Uh-huh. Thanks.

[45:12]

I know, so evil mind, I think, is too strong. So we need to find some better English words. Lazy, maybe. Confused mind. Confused. Lazy. Confused. Could it be intention? Someone needs that. Please. Cook use deluded thought. And Tanahati use crooked intention. And Nishijima use the wrong mind. Wrong mind. Yeah, instead of avoiding.

[46:16]

So I don't know if it is what Dogen really wanted to say. So I just said there are three possibilities. Anyway, basically what he is saying is clear. Don't be lazy. And just practice. And maybe some of you are not familiar with the story of a son who left his father's land and wealth. I'll introduce that story. That story is from the Lotus Sutra, section 4, I think. The section of faith discernment.

[47:25]

Faith discernment. Actually, faith discernment is a translation of the word I think I introduced This morning or yesterday afternoon, that was Shinge. Faith and gain and attainment are discerned in here. In this chapter of the Lotus Sutra, Oh, excuse me. Previous chapters, Sakyamuni Buddha gave Shaliputra, one of the ten major reciters, he gave a prediction that Shaliputra will attain Buddhahood in the future.

[48:35]

You know, before Mahayana Buddhism, you know, Buddha was the only one. No one could become Buddha. Even the highest rank of the Buddhist practitioner is Arhat. And Chariputra and those old disciples, major disciples, were Arhat. But Mahayana Buddha, both Arhat and another one, Pratika Buddha. Arhat, both can be Arhat, but Shravaka and Pratika Buddha are called two liquid. And they are called Hinayana. And Mahayana Buddha called themselves Bodhisattvayana. because there are three kinds of practitioners. One is Shravaka, second is Pratyekabuddha, third is Boddhatva.

[49:43]

And Mahayana people call those two others Hinayana, smaller vikus, and call themselves Raja vikus, or Mahayana, Hinayana Mahayana. And, you know, Mahayana Sutra, like the Dimarakirti Sutra, you know, the Dimarakirti is a lay person, is a bodhisattva. And Dimarakirti is... you know, much wider than both, you know, Shravakas. Shravaka means Buddha's disciple. Shravaka literally means the people who hear Buddha's voice or teachings. So Shravaka refers to Buddha's disciple. And in the sutra, Mahayana sutra, like Vimalakirti sutra, those sarvaka are chukti.

[50:52]

And the layperson, Vimalakirti, has much deeper insight. But I think the Lotus Sutra is a little later. And what the Lotus Sutra tried to do, especially in the first several chapters, is to say those three are basically one Deity. So Sri Lanka and the practical Buddha also could become Buddha. Pardon? When? No one knows exactly, but around before Nagarjuna, so before second century, around between first to second century, so 2,000 years ago.

[51:59]

Kind of an early Mahayana sutra. You know, same as Pradina Paramita Sutra or Avakamsaka Sutra and Lota Sutra, early Mahayana sutras. I'm not sure. I don't remember. Maybe before that. In the Mahayana sutras, I think Diamond Sutra is one of the oldest. Diamond Sutra. Anyway, so in this sutra, the Lotus Sutra, Buddha, Sakyamuni Buddha, gave the prediction that even Shuradaka will attain Buddhahood in the future.

[53:09]

And first, in the previous chapter, he gave that prediction to Shaliputra. And here, other major disciples of Buddha, such as Shibuti, Mahakacharyama, Mahakasyapa, and Mahamudogaryama, all those great disciples, are talking to Buddha. that they were so grateful to hear that Buddha gave Sariputta a prediction. And we hear that we know that we are going to become Buddha also. That is the main topic of this chapter.

[54:13]

And in order to express their gratitude or joy for the prediction given by Buddha that they are also going to become Buddha, they described those great disciples as a kind of a parable. They started to talk. a story. That is the story of this poor son who lived with his father. Since this is a very long story, I read on the part of the verse, because verse is shorter. We on this day, we mean those great disciples, including Mahakasyapa, we on this day have heard the Buddha's voice teach and are ecstatic with joy at having obtained the unprecedented

[55:35]

the Buddha declared that we Shravakas will become Buddha. His pure collection of treasures we have received without sleeping. So these are the Buddha's disciples saying we are so delightful to share that we will be able to become Buddha. and they continued. It is like a youth, youth, young person, immature and ignorant, who leave his father and run away to other land far distant, wandering about in many country for over 50 years. So the young person wandering around the other country for 15 years.

[56:41]

So he must be older than 15. So the person was wandering around, left his father's house. And next part is about his father, but he's a Buddha. His father, with anxious care, searches in all directions. Weird with his touch, he abides in a certain city. So Buddha was looking for, trying to find his son, but he couldn't, so he started to leave the certain city, where he built a house. Enjoying the pleasure of life, very rich is his house, with abundance of gold and silver, moonstones and pearls and rabbits largely, elephants, horses, oxen, and sheep, planting little carriages.

[57:54]

husband, men, young slaves, and a multitude of people, so on and so on, described the richness of his father. And yet his father is getting older, but his ears are wearing away, and he breathes the more over his tongue, for he wanted to find his tongue. Morning and night he ponders, the time of my death is approaching. My foolish son has left me. For over 50 years, these things in my storehouses that we hid away. What shall I do with them? And go back to the son. At that time, the poor son seeks food and clothing from city to city, from country to country, sometimes getting something, sometimes nothing.

[59:08]

Famished, weak, and gaunt. Covered with scabs and soil, gradually he passes along to the city where his father lived. So the person was wandering around, and he was very poor, and depending upon the condition, sometimes he gets something out of his labor. Sometimes he has nothing, gets nothing. That's the kind of way of life. And according to Mahayana people, in our Śrīla Bhāgavata's instruction, we are like this, trying to find something, as much as they work or they practice. But we don't interpret this story like a contradiction or separation or distinction between Hinayana and Mahayana.

[60:15]

Both are both our own life, our own self. So even though we are a son of Buddha, Even though we think we are boys and girls, we are wandering around, trying to find something we want. And sometimes we get, and we are happy. And sometimes we cannot get what we want to do, what we want. So we are miserable. That's kind of the condition of our life. And when we find that way of life, does it make sense we approach to Buddha's city or Buddha's house? But still looking for something we want personally. That is this story going on. And at last, reaching his father's house,

[61:16]

At that very hour, the elder and his father, within his gate, had set up a great jeweled curtain and sit on a lion's feet, surrounded by his attendants, everybody taking care of him. Some are counting gold, silver, and precious things. Others, incoming and outgoing goods. Nothing and, I'm sorry, nothing and recording bonds. So that was going on in his father's house. But this son, the poor son, seeing his father so noble and splendid, thinks this must be a king or one of royal ranks. Alarmed and wondering, he says, why have I come here?

[62:21]

Why have I come here? This is what we feel. I am here. You know, in the Buddha's way, it's so lofty. Why have I come here? Again, he thinks to himself, if I carry here on, I may suffer oppression and be driven to fourth labor. Driven to faith, practicing. Having pondered thus, he runs off in haste. He escaped in search of some poor place that he may go and hire his labor. At that time, the elder on the lion's seat, seeing his son from afar, secretly recognized him and instantly ordered the servant.

[63:28]

So Kuda asked the servant, to pursue and fetch him back. The poor son cries in alarm, faints away, and falls on the ground, saying, these men have caught me. I shall certainly be killed. Why, for food and clothing, did I come here? I think this is something we start to practice. The elder, knowing that his son, being foolish and inferior, will not believe in his words, nor believe that he is his father. With pactful method, again, dispatches other men. one-eyed squirt common and unimportant, saying, you go and tell him, saying, you be hired along with us to remove dirt and rubbish, and you shall be given double wages.

[64:50]

Double wages is what we want. The poor son hearing this is glad and comes with them for the purpose of removing dirt and cleansing outhouses. The elder, through a lattice, continually sees his son and thinks of him as foolish and flees with humble things. So the story going on and on. So his father give certain devices to develop his son's mind. And after 20 years, the Buddha found the son is ready to accept that she do well.

[65:53]

So he finally said, all that I have, houses and people, I entirely give to him. He is saying to the public about his son. And he is free to use them as he will. That is the end of this story. So we are like the poor son, wandering around. Sometimes we get something, and sometimes we don't get something. So we are up and down. Now actually, that is not about, you know, a certain group of people called Hinayana. But we are like that now, I think. And even when we arrive at Uda's house, our father's house,

[66:57]

We want to do as much as we want. We don't think this entire world is Buddha's land. And we are the son of the Buddha, or children of Buddha. We are satisfied when we get as much as we practice, certain joy, or tranquility, or peace of mind. But according to the Lotus Sutra, that is not enough. But, you know, in order to develop the son's or child's taste, Buddha gives kind of devices, skillful means to grow. That is the story. And what Dogen is saying here is to seek continuous practice.

[68:06]

As someone said, to seek is a problem. When we seek, we have some image of what we can gain. almost always, when we start to practice something, you know, we have something, we feel there's something lacking, or some difficulty or problem or doubt. And when we study and practice, and when we think this is what I'm looking for, then we think we are getting it. we're satisfied and we think that is a goal. But that is not a goal. That is a problem. So, you know, this sun is like, this person is like, you know, our motivation to practice.

[69:16]

Before I said sooner or later we will reach the dead end. There we cannot go through with this motivation. You know, our practice is so difficult and so simple and takes so long. And even when we start to practice, we feel we get something. We find something important. Or we experience some fancy condition of mind or peace of mind. and we want to get it again. But often it doesn't happen again. In the beginning, it's very different from our life. So kind of things are great things, but when we continue to practice, that thing is not so great anymore.

[70:28]

It's just a matter of course. you know, the peace of mind or something like that, or a feeling of interconnectedness. So when we continue to practice, we do such a kind of a, you know, joy of what we found we are looking for. And we find a dead end from where we can't go to if we practice like this person. And, of course, there are many skillful remains Buddha gave us. But somehow if we are still looking for some kind of toys which I can play with, then it's like playing or being satisfied with the wages we get from our labor.

[71:45]

and that is not receiving or incurring through father's will. That is the sentient universe. Dogen said these three worlds are my dwellings and all beings in this world are my children. That is Buddha's will. But what we are looking for is my small, you know, wealth, which I can, you know, project. and have to go through this difficulty, then we reach that dead end. We cannot go through, go across the line from this side, because whatever we do is from this person, from this person's desire. So we need, how can I say, the function from other side.

[72:53]

then we find love, even though we have been practicing and seeking something we want, even though that is Dharma. It is my personal attempt to find something good for me. And when we find that is a problem, then we cannot do anything, anything from our mind, from our means, from our idea. So that is the dead end, really. And this dead end cannot go through from this side. or we need the function or work or help from other side, the other side. In another chapter of the Lotus Sutra, entitled Bodhisattva Never Disparaging, this bodhisattva is reciting, not reciting, walking around the street and worship, not worship, but bow to all, every people, everyone in the street.

[74:29]

and saying, I never disparage you, you will sometimes become Buddha. That was his practice. And I think this, you know, I never disparage you, is the voice from Buddha. And we need such a compassionate word, or compassion, I never disparage you. You will become Buddha. That is a prediction Buddha gave to Sri Lanka. And then we face the dead end. I think we start to hear that day. I cannot do anything for myself. Whatever we do is my personal thing.

[75:29]

And so we have to give up everything. We have to surrender. Then we surrender. I think we start to hear Buddha's voice. I will never disparage you. You will become Buddha. This is a voice of compassion, I think, and also beyond discrimination, beyond any, you know, distinction between deluded, small, egocentric beings and, you know, universal Buddha. And we found, even from, we started to start something we want. From the very beginning, we are Buddha's land. We are born in Buddha's house, but somehow we don't see it, and we left Buddha's land and wandering around and try to get something we want.

[76:35]

So I think our practice can, Dogen recommend this continuous practice. His point is we should practice not like the poor son when he was wandering around to get as much as he wants. But, you know, it's this cycle of ways. That is actually in the Lotus Sutra, Buddha's wealth. And we are legitimate child of the Buddha. So Dogen recommend us to practice not based on our desire, our personal aspiration, but be a part of this, you know, boundless cycle of the way. And that is itself Buddha's compassion, saying, you know, you become Buddha.

[77:43]

I never despise you, you know. When we hear that voice, I think we are encouraged to start this even though we are still like a baby or an egocentric child. We see how egocentric we are, how childish we are. But this childishness or egocentricness seems to become smaller and smaller and not so important. Before that, we think, that is me. That is my, you know, employer. Or we are like afraid of this me. But then we see, when you hear the Buddha's, you know, voice, you know, we see those are the small things. We don't need to, you know, follow that voice, that childish voice.

[78:45]

you know, we can let go and follow the Buddha's voice. And this, you know, sharing and following Buddha's voice and letting go of the child's voice, I think, is our Dazen. Facing the world and letting go of whatever comes up from our, you know, karmic consciousness. That is karma. Well, I think we'll go back to sitting. Any questions? Thank you.

[79:19]

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