Yesterday afternoon I talked about the story of the child who left his father's house and wandered here and there in the country. And this story, the meaning of this story is important to understand our practice of the Zen. I mean, in Fukanda Zenji, I think we recite Fukanda Zenji, in Fukanda Zenji, Dogen Zenji, he quotes two phrases from that story in the Lotus Sutra. The first one is, There is no reason to leave your own feet at home and take a meaningless trip to the dusty places of other countries.

[01:06]

This refers to the trip of the child. And he left his father's home. So Dogen is saying, stay at home. Stay your father's home. And that is our Zen. And the second one is in the very end of Kanda Vengi. The treasure house will open of itself. And you will be able to use it at will. This is what the child said when the father finally spoke to the public that this person is my child. and I give all my wealth to this person. Then, in that story, the child said, without expectation, that treasure house opening of itself.

[02:11]

That is the child's saying. And this is Padma Jogain's quote here. So our Dazen is a practice, you know, already the father's wealth is completely given. So no more wandering here and there to get something or to lose something or to complain we don't get anything. So I think this is an important point to understand the nature of our practice according to Dogen's teachings. And finally, the very end of this introduction to Gyoji Dogen just said, thus the continuous practice is the Dharma that is not to be neglected even for an instant.

[03:15]

So this is his conclusion of this introduction of this writing. And I don't think I need to talk about this. So I start to talk on the story. And I completed already the fifth day, so more than half of this session is over. But I just finished the introduction. But I think we can go much faster from now. So the first example of Gyozi is of course Shakyamuni Buddha. The compassionate father, the great master, Shakyamuni Buddha, practiced continuously in the deep mountains since his Buddha age of 19 years old.

[04:19]

When he had 30 years old, he continuously practiced together and simultaneously with the great earth and sentient beings and accomplished the way. Until he became 80 years of Buddha age, he continued to practice on mountains in forests or at monasteries. In the two sentences Dogen mentioned, Shakyamuni Buddha's arousing body-mind, when he was nineteen, he left his palace and practiced in the deep mountains. And when he was thirty, he attained the way, and he said, me and all mountains and rivers and great earths and all beings, attend the way together with me.

[05:24]

And that was not the end of the story, but after that he practiced until his death, when he was 80, so almost 50 years he practiced. And that practice is not to attain something, of course, because he was already Buddha. And the model of our practice According to Dogen, it's just one practice. There's no separation between before he attained enlightenment and after he attained enlightenment. Buddha was 19. He just did one piece of practice. That was the basic idea of Dogen's continuous practice. And he never returned to the royal palace and his father's palace.

[06:35]

As I said before, he returned to Kapilavastu to visit his family, but he didn't stay at his father's palace. He stayed at the forest warfare somewhere and his father complained about him. or he never returned to the royal palace, never possessed the wealth of the nation. He maintained a single cotton monk's robe to wear, which means . Actually, a single cotton monk's robe is not really true. It has three sets, and I don't believe for 50 years he wear only one. So this is not really true, but this is literature. A single cotton man's love to wear for his entire lifetime without changing it.

[07:38]

I don't believe this. He never changed a single ball while he was in the world. This might be true. In India, the eating bowl was made of metal, so it may last for 50 years. We use the wooden bowl, but my orioke except the first, the big, largest one. I still use the one I was given when I was ordained in 1970. So more than 30 years. The biggest one, because I used it for Takahatsu, become 30 years. not good for eating, so I changed it and I got a new one.

[08:39]

And the old one I used only for takohatsu. But when my son was two years old, he broke it completely. So I grew it, and I still use it. But after I came to this country, I don't need to use it. So it's still in Japan. But those wooden bowls can be used for our lifetime. And he never stayed alone, even for one single hour or one single day. So he was always together with his disciples or their students. And he did not reject offerings served to him by human and heavenly beings. So he received offerings to allow people doing good deeds.

[09:53]

He patiently endured the insults from non-Buddhists. In the story of Buddha, there are some incidents he was insulted or blamed or even attacked. After all, his entire teaching activities are nothing other than his continuous practice. So even his teaching is practice. So our goal of practice is not attain the way or enlightenment, but that is our starting point as a practice, as a teacher. So there's no rest there or no gap between practice for seeking the way and practice to practice seeking the way with one practice.

[10:55]

And the Buddha's decorum, including washing his robes or begging his food, is nothing other than his continuous practice. This washing kid's robe can be translated like a washing kid's robe to a begging kid's food. This can be translated like a begging kid's food wearing a pure or undefiled robe. But another possibility is washing his robe. I translate in this way because, you know, he mentioned about robe, the okesa, and bow. And these two are activity using those two things. So everything he did after he left Siddhartha was a continuous practice.

[12:06]

That was the point of Dogen here. I don't think I need to talk about Buddha's life more in detail. But if you are interested in studying more about Buddha's life, there are many books on Buddha's life. But if you want to study in detail, I recommend this book, Gotama Buddha. a big Buddha and a big book it's a big Buddha too by Japanese Buddhist scholar Hajime Nakamura he was one of the greatest Buddhist scholars in Japan in 20th century and it was translated by someone else but I think this is the best book Gautama Buddha by Hajime Nakamura and published from Kosei.

[13:13]

Kosei is a Japanese publisher. So I go to next one, please. Another function. he was the attendant. He took care of Buddha, you know, in his daily life. And when he became, he was appointed to the attendant, Ananda asked Buddha that he should be always together with Buddha, when Buddha give discourses. So Ananda was always together with Buddha, I think, last 20 years of Buddha's life.

[14:14]

And Ananda memorized everything Buddha taught. And after Buddha's death, he recited what he had, and that became the Buddhist sutta. Oh, I'm not sure. Maybe another did. I'm not sure whether Buddha really washed his robes by himself or not. I don't know. Please. The word Dogen used is Butzulji. Buddha is life or longevity.

[15:32]

You know, the title of one of the chapters in the Lotus Sutra is Butsu-ju-ryo-hon. And Butsu-ju-ryo-hon in the chapter So, butsu-jiryo, I think it translated into English as the span of Buddha's life or something like that. So, during the life or lifespan. And ryo is amount. And it means eternity. In the Lotus Sutra, this chapter of the Lotus Sutra, it said Buddha attained enlightenment, you know, beginningless beginnings. And the Buddha who was born in India was a kind of a manifestation of that eternal Buddha or eternal life of Buddha.

[16:36]

That is the basic idea of the Nirmanakaya. Please. Same character with one of the title of the Shobo Genzo. practice Buddha decorum. Or either decorum or the way we follow up for me. So yeah, same one. Oh, Well, I don't understand the point of your question.

[18:19]

You know, there's a collection of Dogenbun I think entitled Shobogenbun. Yes. Not all of that book. He selected some chapters of Shobo Genzo and added another different independent writing and made that book. But there are two or three complete translations of Shobo Genzo all done by Japanese translators and they are not good. I'm sorry to say, but I never had any good reputation. It's not really disappeared. It's stored in the temples. Not disappeared. People knew it's there. But not widely studied.

[19:20]

Who? Ryokan? That is not true. I'm not sure whether Ryokan read Shobo Genzo or not. But in one of Ryokan's poems, he said, I read the Eihei Roku, Record of Eihei. And scholars think this might be Eihei Koroku, or might be Shobo Genzo, or might be a smaller version of Eihei Koroku. So it's not true that Ryokan found Shobo Genzo, but, you know, Ryokan practiced at a monastery named Entsuji in Okayama. And when his teacher died, Ryokan left the temple. And after his teacher, another priest became the abbot of that temple.

[20:31]

And that person, whose name was Gento Soguchu, became the, later became the Eheiji, Abotobu Eheiji. And that person published Shobo Genzo for the first time. That was 18, I think, 16. So about the same time of Ryokan, Shobo Genzo was published, finally, for the first time. So people know there is Shobo Genzo. So it's not disappeared. OK, please. If it's a character. Kanji. Can you do it?

[21:37]

Oh, before this. Put one. Oh, the past character is a little bit. And this is an older version, older style of kanji, form of kanji. Same kanji. After the World War II in Japan, the Japanese government made it a kanji simplified. And in China they did the same thing, but in different form. Two different simplified forms of kanji. And it made confusion. In Ukraine, I work on translation of Dogen, Shobogen-do.

[23:05]

I use the latest version. There are many different versions. And recently, Soto the scholar of Komadai University made correct all the versions and made the so-called, so-called, yes, most reliable version. And I use that version. Thanks. You mean the, their theory exists, but I haven't seen it, but it's photocopied and published, so I can, we can read it. Bookstores in Tokyo.

[24:11]

There is temples. Right. No. Yeah. No. They are still the treasure of intent. Please. Yeah, there are many. You know, like Kukai. Kukai is the founder of Japanese Shingon-shu, Shingon School, or Japanese Vajrayana School. Writing is also very difficult, like Dogen. He devoted his entire life to teach people.

[25:16]

I think that is the meaning. I think so. So I go to the next one. The Mahakasyapa. The eighth ancestor the Venerable Mahakasyapa was the legitimate successor of Shakyamuni. And I think this is strange. He was the eighth successor, usually the first successor. And so some people think this is a mistake, type of mistake. Must be, you know, first ancestor. But some scholars think Dogen intentionally was the eighth, because Shakyamuni was not first person. Shakyamuni was the seventh of the past seven Buddhas.

[26:19]

So from the Mahakasyapa was the eighth ancestor. So I don't know whether this is Dogen's mistake or someone else's mistake when they copied or he intentionally like Mahakasyapa was the eighth ancestor. Please. Six Buddhas before Shakyamuni? I'm not sure, but it's very old. Even in Pali, I think they have those seven mudas in the past. So I don't know when it's really, you know, originated. But also those are in Pali, or Sanskrit, too. I don't think so. Yeah, I think it's characteristic.

[27:21]

Throughout his lifetime, he single-mindedly practiced 12 duttas. is a kind of a special kind of practice in the Buddhist tradition without being negligent. So, entire his life, Mahakasyapa practiced those twelve duttas, and Dogen did those twelve. The Twelve Dutas are as follows. Dogen quotes this from certain sutras. First, he never accepted him as a subject, but it's not in the original. This is not particularly about Mahakasyapa, but in the sutras it says anyway, who practiced this practice, Dutta.

[28:47]

He never accepted invitations from people, but begged for food every day. He did not eat the remains of the monks' daily meal. This means people who practiced Dutta didn't stay in the monastery. They lived in the forest or somewhere else by themselves or together with a few small number of people. Even after Buddha founded the monastery, some people stayed outside the monastery, and it seems Buddha allowed them to do so. And Mahakasyapa was the most, how can I say, She likes that kind of practice. Aesthetic, maybe aesthetic is a good word.

[29:54]

But it's not aesthetic Shakyamuni Buddha abundance. This is still middle past. Mahakasyapa? Mahakasyapa was Buddha's disciple. Buddha's place? Well, Mahakasyapa was not considered to be the second Buddha, but he was the leader of the Sangha after Buddha's death. Yeah, Ananda, in Zen tradition, Ananda was Mahakasyapa Dharma successor.

[30:56]

So, when people practice idrita, they didn't stay in a monastery, but they lived alone and did takahashi, or begging food for themselves. Yes, before noon. It should be before noon. And he stayed in mountains and never stayed at people's house in countries, prefectures, or villages. So they didn't stay in a building. Three, he did not beg for robes from people, nor did he take them if they were offered. So they didn't receive. the robe from lay people, but he took the clothes of dead bodies, mended them, and wore them.

[32:07]

not only dead bodies, but any clothing abandoned. There are, for many reasons, clothing abandoned. And they pick up those clothes and wash them and dye them and sew them together. That is the origin of okesa. And after the monastery was established, and lay people, the supporters, made offerings. Sometimes, you know, lay people offered clothing, new clothes, and monks could make the orchestra using the new, you know, clothes. But these people who practiced juta never did, never received such offerings from lay people. But they continued to, you know, pick up material on the street, or What do you call?

[33:11]

Junkyard. We had like that. And four, he stayed in field and beneath trees. Not living in a building. Five, he ate one meal a day. Another name of this is tsunkasungai. I don't know the Sanskrit and Pali word. And sixth is he did not lie down day and night. He slept sitting and did kinshin or walking meditation. Another name of this is Sun Lai Tasha Kiwi. Anyway, the person who practiced juta didn't sleep, went down. They keep sitting, and they sleep. And seven, he owned only three lobes, never had other lobes, and did not sleep in bedding.

[34:19]

So they didn't have a sleeping bag. And eight, he stayed in a cemetery and did not live in a Buddhist temple. So they didn't live in a monastery, but they stayed in a cemetery. Cemetery is like a limbo to practice meditation, please. Yeah, I believe so. I think so. I think some people in India still do that. And it said, staying under the trees is most comfortable place in India to cruise. Not too hot. And cemetery is, according to many sutras, is actually the place for meditation.

[35:24]

he stayed in a moral cemetery and did not live in a Buddhist temple. He did not stay where people lived. He watched dead bodies or skeletons and practiced the Zen to seek the way. The cemetery is the It appears here they practice meditation, watching the process of dead body decay, to stay impermanent. And also, they have no self. Our body is just a collection of those things, and they are not so clean. So in that way, to watching that process of, you know, the correction of five scandals dispersed, that person become released from attachment to our lives.

[36:32]

I think that was one of the important practice in early Buddhist, early Buddhism. And nine, he stayed at seclusion and did not want to see people. So this is the difference from Buddha. Also, he did not sleep among others. And he first ate nut or fruit, then ate rice. After that, he did not eat fruit or nut. I don't know what this means. But anyway, they eat only once a day before noon. And 10, he first, 11, he desired to live only outdoors. He did not live under a tree or in a house. This is a kind of a contradiction from before. I don't know what this means.

[37:36]

And 12. he did not eat meat or dairy product and not apply hemp oil on his body. So these are 12 data practice. And Mahakasyapa continued to practice this kind of practice entire life. And rest of this section is Dogen's commentary. These are called twelve deutas. Throughout his life, Venerable Mahakasyapa never regressed and never changed his lifestyle. Even after he correctly transmitted the true Dharma eye treasury from the Tathagata, he never regressed these deutas' practice.

[38:40]

Once the Buddha said, you are already aided. Why don't you eat Sangha food? That means eat at the Sangha. And, you know, went to and received food and come back to the monastery and share with other people. So if people are aided, they can stay in the monastery and share the food other monks received from the begging. But Mahakasyapa rejected it. Venerable Mahakasyapa said, if I have not met with the appearance of Patagata in this world, I would have been a Pratyekabuddha. living in mountains or forests all my life.

[39:45]

Fortunately, I had met the appearance of the Tathagata, and I have been moistened with the sweet dew of Dharma, and yet I will not eat Sangha food. Dejected. Pratikabuddha is one of the two or three vehicles Shravaka, Pratyekabuddha, and Bodhisattva. And Pratyekabuddha literally means 独覚, that means 独覚 or 縁覚. 縁覚 means a person who attains enlightenment or awakening by seeing 縁, interdependent ordination or dependent ordination. that particularly refers to the twelve links of dependent origination, by himself, not studying or practicing with the teacher.

[40:50]

So he practiced, Pratyekabuddha practiced by himself and awakened by himself and didn't teach, just stayed there. and enjoy that, you know, liberation and die without teaching. So if Buddha didn't stand up from the, his feet from the, under the voluntary and started to teach, he was the apartheid Buddha. So, Mahakasyapa mentioned that if he didn't meet with Shakyamuni, he would be one of the practical Buddha. But now, fortunately, he could meet with Buddha, so he could be his disciple. But Akashata said, still I don't want to eat Sangha meal.

[41:54]

So, please. You mean the reason why Dogen put this story in this writing? I think because he tried to show the continuous practice. And I think this is kind of an interesting point, you know. Buddha stand up and started to teach, but Mahakasyapa stayed, in that sense. But he was not a Pratyekabuddha. I read another story of Mahakasyapa from different books. I read all this stuff. So I talk about that point later. Please. Yes.

[43:11]

He get his teacher. He get his teacher whom he can really trust and rely on. I'm not sure whether he needed it, but he said it's fortunate. I'm not sure why. And it's old. It's too old. The story is too old. And there's no, you know, certain evidence to make, you know, judgment. They keep practising. That is the point. That is Dogan's point. Anyway, Mahakasyapa didn't accept Buddha's suggestion.

[44:22]

And Kattatārata prayed to him. So Buddha praised Mahakasyapa about his wish to practice in that way. And another story. Because of the continuous practice of Duta, Mahakasyapa's body was emaciated. When the assembly monks saw him, it seemed that people despised him because he was very old and because of the difficult lifestyle, he didn't look well or great or respectable. Then, at that time, the Tathagata courteously called Mahakasyapa and offered half of the Buddha's seat to him.

[45:24]

This is the famous saying, offer a half a seat. And in them monasteries, shuso was called half a seat. because she saw the abbot asked she thought to give Then Dogen built the Dharma Hall or Sangha Hall.

[46:45]

Tejo was appointed as the first shuso of that monastery, and Dogen gave his hostel or fisk to Tejo and asked to give a Dharma talk. So Shusō was much higher or important position than Shusō we have in this modern time in Japan. I'm not sure in this country. Anyway, so this means Mahakasyapa was really rested with eating by Buddha. Venerable Kashyapa sat on the Tathagata's seat. We should know that Maha Kashyapa was the senior in the Buddha's assembly, and that is true.

[47:47]

We cannot cite all the examples of his continuous practice in his lifetime. So his entire life is just one continuous practice, nothing else. And I'd like to introduce two stories about Mahakasyapa from this book. If you are interested in reading about Buddha's disciples, this is a very good book. The title is Great Disciples of the Buddha by I cannot read this passage's name. It's Tariq. It's published from, I think, Uldam. Uldam Publications. So even in the Pali tradition, Mahakasyapa was a really important student or disciple of Buddha.

[48:58]

And sometimes Buddha asked Mahakasyapa to come to the monastery, even though he didn't live in the monastery. Buddha invited Mahakasyapa to the monastery and asked him to give a lecture. There are several stories about Mahākāśyapa here, but those one or two said, on still a third occasion, so this is a third example, when Mahākāśyapa, you would ask Mahākāśyapa to give a lecture. On still a third occasion, the Buddha asked Maha Kashyapa to instruct the monks. And Kashyapa again expressed his reluctance.

[50:00]

He didn't want to. For the same reason as before. Same reason as the monks were not really interested in his talk. You know, that is a dull thing. Mahakasyapa looks not so great. It seems that this time too, the Buddha did not urge Kashyapa to change his mind. But he himself spoke of the reason for their conduct. So Buddha makes an excuse to Mahakasyapa about this type of behavior to Mahakasyapa. Very interesting, I think. Following Buddha's excuse to Mahakasyapa.

[51:00]

Formerly Kashyapa, there were elders of the order who were forest dwellers. So Maha Kashyapa was a forest dweller and before there are many more forest dwellers. Living on alms food, wearing rag robes, using only the set of three robes, having few ones and being contented, living secluded and aloof from society. Energetic and they prayed and encouraged such a way of life. So Buddha praised those people he called Buddhas. When such elders visited a monastery, they were gladly welcomed and honored as being dedicated to the practice of the Dharma.

[52:04]

Dharma is a Dharma in Pali. Then the younger monks would also strive to emulate emulate them in their way of life. And this would be of great benefit to them for a long time. So he talks about former time. And now, but nowadays, this is Buddha. Buddha is complaining about his students. That is kind of interesting. Very interesting to me. But nowadays, kashata, those who are honored when visiting a monastery are not monks of astell, new estuary, and earnest life, but those who are well-known and popular and are implied provided with the requisite of a monk.

[53:14]

These are welcomed and honored, and the younger monks try to emulate them, which will bring them harm for a long time. Hence, one will be right in saying that such monks are harmed and overpowered by what does harm to a monk's life. This is very interesting. This is by Buddha. This is caused by Buddha's policy. Buddha accepted the monastery from this person, and he started to practice at the monastery. And because Buddha was a great teacher, many people came, and many lay people supported the monastery. And this is the result.

[54:16]

and he still, you know, Buddha praised people who didn't come, didn't stay at the monastery. I think this is the same point as Dogen said in The Green Monkey, you know, whether to sit by himself in a small heritage or even under a body tree, under a tree, or to found his own monastery. And next one is also the same point, I think. On another occasion, Kashyapa asked the Buddha. So in this case, Maha Kashyapa asked to Buddha, what is the reason that formerly there were fewer rules? So before the monastery was established, they had fewer rules, fewer precepts. But more monks were established in the knowledge of arahatship.

[55:22]

More people are in the way. While now there are more rules, but fewer monks are established in the knowledge of arahatship. It was, you know, Mahakasyapa's question. I think very interesting, interesting question. This question almost, you know, Mahakasyapa is criticizing Buddha. You are wrong. You made a mistake. Because Buddha was the person who established this system and made rules. Then Buddha said, Therefore it happened, Kashyapa, he agreed, when beings deteriorate and the true dharma vanishes, then there are more rules and fewer arahants, that means enlightened people.

[56:25]

There will be, however, no vanishing of the true dharma until asam dharma arises in the world. But when asam dharma arises in the world, then the true dharma vanishes. But Kashyapa, it is not a cataclysm of the four elements, earth, water, fire, and air, that makes the true Dhamma disappear. Noah is the reason for its disappearance. similar to the overloading of a ship that causes it to sink. Overloading. It is rather the presence of five deadly mental attitudes that causes the obscuration and disappearance of the true dharma. Let's see.

[57:30]

These are the five. It is the lack of respect and regard for the Buddha, the Dharma, the Sangha. It's kind of strange. Buddha is saying about his students, it's the lack of respect and regard for the Buddha, the Dharma, and Sangha. the training and meditative concentration on the part of monks and nuns, and male and female lay devotees. But so long as there is respect and regard for those five things, the true dharma will remain free of obscuration and will not disappear. Okay. Last part.

[58:38]

Okay. These are the five. It is the lack of respect and regard for the Buddha, the Dharma, the Sangha, the trade, And meditative concentration, I think this is meditation. And on the part of monks and nuns, and male and female lay devotees. So regard for the three treasures and practice and meditation. And do that as well. In this book it says training, training. So here, you know, Buddha is saying practice, you know, the refuge, taking refuge in Buddha, Dharma, and Panga, those three treasures, and practice

[59:52]

And meditation is part of the practice, but I think dogma is saying the same thing. So, when I talked about, you know, Dogen's talk about whether staying at a small hermitage or building a monastery, Rangisara said, Svetirosa had the same problem. And I said, Buddha had the same problem. And that is what I meant. This is what I meant. Actually, from the Buddha's time, Actually, the origin is when Buddha stand up from his feet under the Bodhi tree. This problem is there. It is better. And please. to keep the practice pure and strong or to share the Dharma with as many people as possible hmm hmm hmm

[61:19]

I think so. That's why Buddha allowed those people like Mahakasyapa practice in that way. So I think both are important to keep the practice pure and strong and share the Dharma with many people. Both are important. But it's very difficult to do it at the same place. So it's nice to have, you know, different kind of places. Some place, you know, a small number of practitioners really focus on training or practice and something to make the Dharma accessible for, you know, larger society. I think both are important. And both these two are not really contradicting. Both two help each other. Someone wanted to say something? Okay.

[62:34]

Or maybe... I can go next person. Section 3 is the 10th ancestor, Kalsubha. Kalsubha is a Sanskrit name. The tenth ancestor, Venerable Parushiba, or Harishiba in Japanese, if you chant the names of ancestors in Japanese, you may remember this name, Harishiba Daiyosho, never put his side on the floor to lie down throughout his lifetime. Do you think it's true? I don't know. Yeah, he was a baby.

[63:39]

It's not possible. So at least it's not true. Yes, he did. Although he engaged in the way when he was already 80 years old. he swiftly received the single transmission of the great Dharma. Because he did not spend any time wastefully, he singularly transmitted the true eye of ultimate awakening after only three years of diligent effort. He was 83 years old. The Venerable One spent 60 years in his mother's womb. And when he left her womb, his hair were already white. This is from India, not made in China story.

[64:51]

This is made in India story. Dogen picked up this story from the journal of Genjo, this Chinese pronunciation for Genjo, who went to India to study Buddhism in the 7th century. She wrote a journal of travel to India. This story is about this person who stayed in the mother's womb for 60 years. Because he vowed not to lie down like a corpse, he was called Venerable Spide. Also in the dark, his hands emit radiant light so that he could take a sutra of Dharma to read.

[65:56]

So his hands were like a flashlight. And he could read through to us in the night. These were mysterious features he had since his birth, I guess so. The venerable tide abandoned family and dyed his robe. Dyed his robe is an expression to become a monk. When he was almost eight years old, A young man in the town said to him, foolish man, you are aged and senile. How shallow is your wisdom? You know, home leavers or monks have two kinds of activities or practice. One is practicing meditation. So when you become a monk, you have to practice the Zen. The other is reciting sutra. In order to reciting sutra in India, they have to memorize everything, or it's not really needed.

[67:08]

Now you are feeble and senile. How can you make a progress? Why do you meaninglessly enter into the clean stream only to make it muddy? you will just weightfully make your stomach full. You are good for nothing." Very severe opinion. But at that time, upon hearing people insulting him, the venerable side thanked those people and bowed to himself. Unless I penetrate the principle of the three baskets of scripture, those are the sutra, commentary of sutras, and Vinaya, or precept. Cut off the desires of the triple world. Attain the six divine powers.

[68:12]

I think you know those six divine powers. And endowed with eight kinds of liberation, I will never put my side on the floor." It takes some time to discuss what are the eight kinds of liberation, but that means various kinds of liberation attained through various kinds of meditation. And since then, without wasting even a day, he practiced kinking or walking meditation, silent sitting meditation, and contemplation while standing still. In the daytime, he studied principal teachings, and in the night, he practiced quiet meditation. After having practiced in this manner for three years, he penetrated the three baskets of scripture, cut off the desire of the free world, and attained the threefold bright wisdom.

[69:27]

This threefold bright wisdom, three of the six divine powers. People of the time respected him and called him Venerable Spide. Therefore, the Venerable Spide stayed in his mother's womb for 60 years before he coming out of the womb. He must have made diligent effort even in the womb. So his continuous practice started in his mother's womb. And after being born, when he became almost 80 years old, he first sought to leave home and studied away. After 140 years since his conception, Although he was a truly exceptionally eminent person, he was a doddering old man, even more than anyone else.

[70:39]

He was aged in the womb, and he was aged after being born. Yes, funny. However, he was never concerned with people's disparagement. Because his aspiration, based on his vows, was firm, firm enough and never regressed. Within only three years, his engagement of the Way was accomplished. Who could loosen one's desire to become equal when one sees the wise? This is Dogen talking to us. When we hear about any person like him, how can we not wish to be the same as those people?

[71:47]

That is a kind of aspiration. So Dogen encouraged his students to practice like him. And do not regret even if you are aged and doodling. It is difficult to make a judgment about this life. Is this a life or not a life? Are we aged or not aged? So don't grasp how old we are. Don't make a fixed concept about pain. I think that is what he's saying. Four views of the four different kinds of living beings based on their karmic condition are not the same. Various beings have various views.

[72:50]

Simply focus your aspiration on the practice and make a diligent effort in engaging the way. So in whatever condition or whatever place we are, Togen said, we should do our best. We should study as if we see life and death within our engaging the way. So we see life and death within this way of practice. It is not the case that we engage the way within life and death. So this is, I think, what Dogen said. Interdependent origination is Georgie, but Georgie does not come from interdependent origination. That means conditioned. Whatever conditioned we are, there is some possibility to practice.

[73:53]

These days, when they reach 50, 60, 70 or 80 years old, people try to set aside engaging the way. This is extremely foolish. I'm the youngest in this group. I'm still in 50. I have no excuse. Even though we are aware of how many years we have been living since our birth, that is an activity of human sentiment. This is not the way we study the way. Do not be concerned whether you are in the trine of life or in your dotties. You should single-mindedly study and engage the way. We should be equal with the vulnerable side. Our body will be a cloud of earth in a graveyard.

[75:07]

Do not meaninglessly hold it as dear. Have no special regard for it. If we do not ferry and free ourselves with singular determination, who would pity us? When the ownerless corpse is vainly scattered all over the wild field, we should truly contemplate on it as if we put our eyes on it. So as we mentioned, our life is impermanent, so we may die any time. And if we don't practice and free ourselves from this samsara, no one can practice for us. So we should make determination and practice in whatever situation or condition we are.

[76:14]

Maybe if we do not vary? Yeah. Ferry. G-A-R-R-Y. Oh, I think it's ferry, I think. Ferry ourselves to the other shore. So it's a... I'm sorry. You mean this person? This person is the 10th ancestor, so 10 generations after Buddha.

[77:24]

10 generations, maybe 200 or 300 years after Buddha's death. I think the 14th ancestor was Nagarjuna. 14th ancestor was Nagarjuna, and Nagarjuna lived in the 2nd century, the Komunyada, so maybe around 2000 years ago, and 200, 200, 200 years ago. Well, I think this is a good place to stop. Any questions? Okay, thank you for listening.

[78:24]

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