Good morning. This morning, I'm going to start from section 14, Gosho Hōgen. If you have English only version, page 12. Gosho Hōgen in Japanese. In Chinese, something like wuzhu fāyang. This person's birth date is not clear, but he died in 1104. So, he died in the very beginning of the 12th century. So, about 100 years ago before Dogen Zenjo was born. Until here, I think Dogen Zenji introduced Zen masters in Tang dynasty.

[01:14]

Tang dynasty is, let's see, In Chinese history, many dynasties arise and stay for a while and disappear, like impermanence. Tang Dynasty was one of the most prosperous times in Chinese history. Tang Dynasty started in 618, And it lasts until nine or seven. Tang, in Chinese character, Tō. Japanese pronunciation is Tō, but I think Chinese pronunciation is Tang, Tang dynasty. And our sixth ancestor, Huinan, or Eno, was born 638 and died 713, Huinan.

[02:31]

And the Zen Master Dogen discussed, one of the Zen Master Dogen discussed, his name was Ungo. Ungo, or Unchu. Thousand disciples died. Nine or two birthdates are unknown. So, in our lineage, the sixth ancestor, Huinan, and until Ungo Doyo, Taiyosho, was in Tang dynasty. And after 907 until 960, very short dynasties appear and disappear. About five very short dynasties appear and disappear for about 50 years.

[03:36]

The political power took, was taken, different dynasties. And during these 50 years, the Chinese country was divided into many different countries, smaller countries. So there was a lot of social disorder. You know, one dynasty disappeared, one social, one system of society didn't work, so it collapsed. And until the next system is established, society has a lot of confusion. And in 1960, the Song dynasty was established. But this Song dynasty is kind of not as powerful as the Tong dynasty.

[04:41]

you know, from the north, I think Manchurian came down to the south and always getting, invading to China. And behind this Manchurian, there was a Mongol. And they also, you know, come down to the south. So this Song Dynasty, relatively weak government. In 1127, the Sun Dynasty lost almost half of the territory north of the Yangtze River, taken by Qin, the Manchurian country. The capital was moved to the south, Nanking, I think. That was the year 1227.

[05:45]

Until here, we call this Hokusō, or Northern Sun Dynasty. After 1127, we call it Nansō, or Southern Sun Dynasty. Dogen Zenji visited China in 1223, so about 100 years after the Sun Dynasty moved to the south. And in 1279, I think, the Sun Dynasty disappeared, invaded by the Mongols. 50 years after Dogen Zenji visited China, the Son Dynasty disappeared. And in the history of Zen, between the Tan Dynasty and after

[06:55]

you know, this confusion and Son Dynasty was established, the structure or nature of Zen practice has changed. In this Shobo Genzo Gyoji, Dogen Zenji introduced one lay person, only one, as an example of Gyoji. And that was, I think, Section 22. He was emperor. Emperor whose name was Sensō. Really emperor. He was emperor in the end of Tang dynasty, about 840 something. And 845, before this person, before this Senso became the emperor, I need to repeat that part.

[08:05]

745, I'm going to talk about that. The emperor before the emperor appeared in this writing, Senso, his previous emperor was Buso, or Emperor Wu. This emperor abolished the Buddha Dharma. 845. 845. You know, in the history of China, there are, I think, several times, four, three, four, maybe four or five times, the government abolished the Dharma or Buddhism, including the Cultural Revolution, you know, in the in Taoism.

[09:28]

Taoism and Buddhism was kind of competing with each other. And that emperor supported Taoism. Confucianism is not really a religion. It was a teaching of government. So Confucianism is not independent from the government. Confucianism. Confucius lived in, I think, the third century before Christ. So a long time ago. Anyway, but for the government, there was a kind of a good reason to abolish Buddhism. Because, you know, when Buddhism became very popular and many people became Buddhist monks, that was a problem for monks, for government.

[10:33]

Because Buddhist monks were exempt to be a soldier and to pay tax. And Buddhist temples didn't pay tax. So they had a financial problem. So they needed to reduce the number of monks. and number of temples. That was one of the reasons. From the government point of view, not many monks really became monks for their way-seeking mind. But in order to escape from being a soldier or paying tax, When a religion becomes an institution or part of an establishment, something like that always happens. Anyway, so in this year, 845, Buddhism was abolished for a few years.

[11:36]

And this emperor became the emperor. This person, Senso, became the emperor. Then he restored Buddhism. because this person practiced at the monasteries. And this, you know, event made a very important change in the history of Zen. Before here, other schools of Zen, not Zen, but Chinese Buddhism, are much more popular than Zen. Zen is kind of a small, in a sense, counter-culture religion in the Tan dynasty. You know, the masters just went to mountain and made their own monasteries. It's not really supported by government.

[12:39]

But those other schools, like Tenrai, or keigon, supported by government or high society people. But then the temples were broken, and Buddhist scriptures were burned, and monks were kicked out from the temple and had to be forced to go back to lay society. You know, those schools based on teaching had great damage. Their study and teaching is based on those books, texts. But fortunately or unfortunately, then people didn't put so much emphasis on the text. So, after this event, Zen spread all over China.

[13:43]

Also, this emperor, who restored Buddhism, also practiced Zen. So, he was a sympathetic supporter of Zen. So, after this year, Zen became a popular religion. 845. Yeah, oh, I'm sorry. A few years after that, this person became the emperor and restored Buddhism. Yeah, age maybe 47 or something. About two years. The person who restored Buddhism is Senso. It appeared in Gyoji. Section 22. Yeah, yeah.

[14:47]

Zen is one of the Buddhist schools, but Zen became popular after this incident. Please. Yeah, Tang Dynasty had almost all Chinese territory today, I think. So it's a huge country. It was, I think, the most developed country in the world at that time. I think after the Roman Empire disappeared, in Europe there are not so much civilized countries yet. Anyway, so, between 50 years, between the Tan dynasty was corrupt and the Sun dynasty was established.

[15:57]

There are a lot of social disorders. And in our age, Ungo Doyo was the last person who died before within Tang Dynasty. And three generations after Ungo Doyo, if you are familiar with Japanese pronunciation of the masters, Douan Douhi Daiyoshou, Douan Kanshi Daiyoshou, and Ryozan Enkan Daiyoshou. Those three masters are really unknown. I mean, we know only their names. And their date or death birth date is not unknown at all. So somehow, you know, they lived in this age. Son was established at Taiyo Kyogen Daiyosho.

[17:02]

That was Ryozan Enkan disciple. Again, kind of appeared in the history. And Taiyo Kyogen's disciple is Tōsugisei and Fuyō Dōkai. In the time of Fuyō Dōkai, Sōtō Rinjutsu again became popular. And the difference between Tan Dynasty Zen and Sun Dynasty Zen is Sun Dynasty Zen Buddhism was the most powerful school of Buddhism in China. And, you know, larger monasteries were supported by government. And a lot of those big monasteries were appointed by the emperor.

[18:09]

So it became a very public thing. Dongshan. Dongshan is before Ungo. So around the second half of 9th century. And this person, Fuyō Dōkai, was really a popular person, a very prominent Zen master. So, he was given the purple robe from the government, or the emperor, and he was appointed to be an abbot of a certain big monastery in the capital. But this Fuyō Dōkai rejected it. He didn't want to. And at that time, to reject something asked by emperor means to die. At least, punishment. So this person, Fuyodokai, was exiled to some countryside.

[19:17]

And he moved there. That was, I think, his hometown. And there he founded a small monastery named Fuyōzan. That's why he was called Fuyō Dōkai. And in Part 2 of Shobo Genzo Gyōji, Dōgen Zenji, quotes a long Jōdō or Dharma discourse of this person, Fuyō Dōkai. He is famous. When he was exiled, his monastery was very poor. And his monastery received some amount of rice from the supporters around there. And he simply divided the amount of rice he received a year into 365 portions. And if they don't have, you know, so many people, they could eat rice, you know, cooked rice.

[20:33]

And if one person came, then they add one scoop of water and become like a gruel. And more people came, they added more water, so it became like a rice soup. And he never asked his supporters to make donation. That was very famous in Dogen's lineage anyway. After Son dynasty, Soto lineage became again popular. And in Rinzai, also same thing happened. And this Gotohoen died in 1104, but in this story,

[21:34]

Dogen quote in Gyoji, Gosho Hoen talked about his teacher's teacher. His name is Yogi, Yogi Ho-e. Yogi Ho-e lived 992, 992 to 1049. So he is about a contemporary of Taiyo Kyogen in our lineage. Goto Hoen was a disciple of this Yogi Hoe. And Yogi Hoe is a founder of two sub-schools of Rinzai. One is Yogi, another is Ōryū or Kōryū branch. So, you know, this from Yōgi to Gosho Hōen, that was the time of Yōgi, 992 to 1049.

[22:52]

So, you know, 11th century is a time of re-establishment of the monasteries, actually, after this confusion. And the monastery at that time was much larger than Tang dynasty. And also the economic system in the society had changed. In Tang dynasty, they had a monetary system, but money was not so important. Only in the high society, in the farming villages, people don't use money. But in Song dynasty, money is more important. So even the Zen monasteries are involved in economic activity. That means they had a business to make money.

[23:54]

And this person, when Gozo Hoen was young, He practiced at a monastery and he worked for refining rice and selling the rice and made money. And that story about this person, Gosho Hoen, appeared in Ehe Shingi, Dogen Zenji, respected this person very much. I think you are familiar with chi-ji-shin-gi. Chi-ji-shin-gi is a pure standard or regulation for temple or monastery officers. And in Chiji Shingi, Dogen Zen, he collected many stories of Chinese Zen masters who practiced as temple officers, how they worked as officers.

[25:03]

And he admired several Zen masters and Dogen, and Goto Hoen was one of them. And this, I think, this story is very interesting to see the condition of Chinese Zen monastery at that time. This is from Dogen's Pure Standards for the Zen Community. If you have the book, page 147. The master was a fayan, or a gothohoyan, this person who is talking about his teacher's teacher. He was a fayan of a key province, thanks to a high priest, Haihui Shuaodong, this is a gothohoyan's teacher, so a yogi's disciple, of Baiyun Mountain in Shu province.

[26:10]

settled his investigation of the great matter and deeply penetrated the bones and marrow. That means bones and marrow of Dharma. Shodron, his teacher, made him manager of the mill at the foot of the mountain. So the monastery was on the top of the mountain. and a mill to refine rice or other grains on the foot of the mountain. So it's kind of separate from the practice place. And they had a business. Each year, Uzu Fayan got money from grinding rice and wheat. was really made as a business.

[27:12]

So, you know, not only he or that monastery, but larger, larger monasteries started to do business to support their, you know, buildings and monks and practice. Because, you know, the monasteries became much larger than before. He opened a pawn shop. He opened a pawn shop to earn interest and hired workers. So, monastery hired lay people. Workers, except for making food offerings, put the remaining money in the temple accounts. So, he put the benefit, the profit, got from that business, put into the temple's account.

[28:16]

People from the temple constantly spied, spied on Uzu Fayan, and criticized his conduct to Shaodan, the abbot, claiming that Uzu Fayan spent his days at the mill drinking wine, eating meat, and feeding women guests. Yeah, he actually did. The whole temple was in an uproar. When Uzo-fayan heard this, he intentionally bought meat and alcohol and hung them out in front of the mill, and also bought cosmetics and makeup for his women friends.

[29:22]

Whenever the monks came around the mill, Udo Fayan would touch the women and laughingly banter and tease them, completely without restraint. He really did it. One day, Shaoduan called him, the abbot called him, to the abbot's quarter and questioned if this was true. To which Uzu-fayan nodded agreement without further words. Shaoduan, the abbot, suddenly slapped his face Of course. Uzu-Fayan's expression did not change, and he made a prostration as he was leaving.

[30:26]

Sheldon, the abbot, scolded him, saying, just leave immediately. Uzu-Fayan said, Please wait for me to finish my calculations and list the accounts for the next person." Some days later, Uzu Fayan told Xiaotang, the abbot, after excluding expenses for buying alcohol and meat, There remained 300,000 yen in cash to put into the temple account. Shodan, the abbot, was greatly amazed at this, and understood that petty people had just been jealous of Udhupayana. This is the story. So, you know, they had some kind of new practice.

[31:33]

I'm sure in Tan dynasty, the monastery, they never had such a practice. So I think, you know, people like Fayan worked hard to keep the monastery and monastic practice catch up with condition of the society. So they worked hard, they made money to support the practice. And I'm pretty sure some people didn't like it. And yet that is the kind of, you know, main trend of the Zen Buddhism at that time. So, this is our interviewee who read what Fayan said after he became a teacher.

[32:42]

I mean, we can understand why Fayan said in this way. So, after Gosho Hōen, or Uzu Fayan, became the abbot, he gave a discourse to his own assembly and introduced what his teacher's teacher, Yōgi Hōe, said or did. The master, Hōen, or fireman of Mount Goso, or Uzu, said, When my master's master, that is Yogi, first lived at the temple of Mount Yogi, Yangji, the rafters of the old buildings were broken, and they badly suffered from wind and rain.

[33:49]

So when Yogi started to live in his temple around that year, I think beginning of the 11th century, I think probably because of the social disorder of before some dynasty was established, the temple was in very bad shape. That was when Yogi started to practice as an abbot. That was the end of winter. All the temple buildings were old and dilapidated. Particularly, The monks' hall, where monks sleep, sit, and eat.

[34:54]

Particularly, the monks' hall was severely damaged. The entire floor was covered with snow. Snow and hail. And there was no place to sit for monks, if they didn't sit on the snow. Snow poured on the elder monks who had already snowy hair. Venerable seniors with large eyebrows seemed to harbor sorrow and crinkled their eyebrows. The monks in the assembly could not practice Zazen with ease. Maybe so. Then one patched-robe monk requested with utmost sincerity to repair, to repair the building.

[36:00]

My master's master dismissed, saying, my Buddha once said that we are in the decreasing kalpa. Decreasing kalpa is like this, you know, increasing kalpa and decreasing kalpa in which the longevity of living beings are increasing and decreasing. And we are in the decreasing kalpa. That means everything is getting shorter or smaller. Even the high cliff or deep valley is impermanent and constantly changing. Even the mountain is changing. How can our desires be fulfilled completely? How can we seek satisfaction? This is what Yogi said to his assembly.

[37:05]

So, don't seek satisfaction. Just sit there on the snow. Many of the sages in ancient times practiced hin-hin while walking meditation under a tree on the open ground. That is an excellent example and profound style to practice emptiness. That was a way monks practiced in India. But, you know, climates are a little different. between India and China, especially in this place. It seems very cold. Although you have left home and have been studying the way, your activities are not yet in peace. That means your activity and the way is not really become one.

[38:09]

You can practice only for 40 or 50 years. Who has such extra time to concern oneself in constructing lofty buildings? Life is short. So we should just practice. Then, after all, he did not approve it. So he dismissed the plan of repairing the building. Next day, he ascended the Dharma Hall and gave a discourse to his assembly. I have just became the abbot of Yogi. The roof and the walls are ramshaku. The whole platform is covered with pearl of snow. He said, it's beautiful. The monks hunched their shoulders from the cold and sighed in the darkness.

[39:17]

But I reflect that ancient people lived under the tree, or maybe under trees. And he consequently did not give permission to fix the building. That was a fact. Goth Hohen talks to his own disciples, using his teacher's admonition to his assembly. I don't think when Gosho Hoen gave this talk, their temple buildings were so bad shape because, you know, Gosho Hoen was a person who worked hard to re-establish the monastery and he made money to fix the buildings. So I think that... Yes.

[40:24]

That is a problem. Yes. So I think the condition of their practice place should be much better. But still, maybe, in Gosho Hoen's assembly, some monks complained about something, you know, inconvenient or imperfect condition. I think that was why Gosho Hoen talked about his teacher's teacher's admonition here. So, you know, the history of Zen after Song dynasty is a kind of a history of Zen practice or the monastic practice become popular in the society and supported by government and not only government but entire society and become a kind of a part of establishment.

[41:27]

And the problem, that is OK, but the problem is people came to the monasteries not because of their way-seeking mind, but because of part of that establishment. And to be the abbot of those large monasteries is like becoming the president of a big university. They are supported by the government or high-class society. So in order to seek that kind of fame or profit, monks became, I mean, people became Buddhist monks. That was a problem. And those people were not so interested in this kind of practice, being poor and just sit. And even though I think people like Gotho Hoen, who made effort to develop that kind of, you know, monastic system, still he see the danger that, you know, genuine spirit or practice he had, or his teacher and his teacher, his teacher-teacher had,

[42:49]

would be lost. That's why, I think, Gozo Hoen made this admonition. And actually, not only the monastic system, but Zen teaching became kind of available to larger society. And this person, Gozo Hoen, was the original person who made it possible. In Rinzai tradition, Goso Hoen, this person, is considered to be the original master who started koan practice. And Goso Hoen's disciple, one of Goso Hoen's disciples, was Engo Kokugon. Engo Kokugon was the person, master, who made Burukurifu record. Engo Kokugon.

[43:51]

The name of the person. Goso Hoen. Yeah. Yeah, this person was a fireman, or Goso Hoen. One of the disciples was Engo Kokugon. In Japanese. In Chinese. It's here in the chart. gosu-ho-e, en-go-koku-gon, is Yuang-wu-kei-chi-kin, kana. This person, en-go-koku-gon, lived 1063 to 1135. You know, the Hekigan-roku, or the Brookleaf Record, is still, even today, the basic text of Koan practice.

[44:53]

And also Hōen, I mean, Engoku Kugon's disciple was Gakushin, the nation. Mokushō, Jā, Zen. Jā, I think I talked before, but Jā is the opposition of shō, or true, or right. So, evil. And those two Dharma brothers, Shingetsu Seiryō and Wanshō Gaku, took that expression, silent illumination, or moksho, to express his real dharma, or style of practice. Anyway, that was a kind of a situation of time zen, before Dogen Zenji visited. So that was about 70 or 80 years before Dogen went to China.

[46:01]

And in Dogen Zenji's writings, Dogen very strongly criticized Daiei Sokura, who criticized Mokusho Zen. But Dogen Zenji respected and admired this Gotohoian and his disciple, Enro Kokuron, who made the Burukurifu record. And these days, scholars started to think, Dogen's criticism against Gaya Soko is not fair. And I think that is true. I don't really understand why Dogen Zenji had to criticize this person, Daiei, so strongly. That is one of the questions or topics or issues of so-called scholars these days. Why Dogen criticized so severely that particular Zen master?

[47:10]

even though they respect that person as their teacher. I don't know why, anyway. So, that is kind of a background of this Dharma talk. Yes, yes. And that discussion still continues today, really. More than 800 years. So, that is the background of this talk. So, you know, although the masters or the teachers tried to

[48:17]

strive to keep the monastic system and practice suitable for the social situation. But they also feel danger, find danger to go in that way. So they keep, you know, questioning their students. don't lose the eminent spirit of practice. Well, I continue reading the Dogon text. He, the god of fire, or ho-en, consequently, no, that is yogi, nevertheless, multitudinous, Pachit-robe monks from four oceans and five lakes, that means all over China, wished to come and hang their monk staff at his monastery, this is Yogi's monastery, to practice with him.

[49:36]

This is Dogen. This is Dogen. Goso Hoen's The quote from Gospel of Orleans is over. He consequently did not give permission. We should be delighted that so many people were absorbed in the way. We should dye our minds with this utterance and inscribe them in our bodies. I'm not sure whether die our mind has some meaning in English or not, but this is a very literal translation of what Pat Dogen said. Yeah, like stained. Not stained, but being printed. Pardon? In view.

[50:44]

And Dogen introduced one of Hoen's sayings. Master Hoen once gave an instruction saying, activities do not exceed thought. Thought do not exceed activities. We should value his sayings. our thinking and our activity, our practice, should go together, get along. Our thinking is larger than our practice. That is the problem. And later, Dogen Zenji discussed about this point. Thinking or speaking or expanding, and practice in section 16, 17, and 18.

[51:52]

So I hope I have time to talk, to read there. Anyway, we should consider this night and day and practice this morning and evening, practice this mornings and evenings. We should not vainly be blown away by the wind from east, west, south, or north. And the next few pages, Dogen talks about not to build fancy buildings. I think it's not so difficult to understand, so I just read this part. Moreover, in this country of Japan, now he talks about Japan, the palace of the emperor and the mansions of ministers were not really opulent buildings.

[52:59]

These are plain unpainted buildings. Even less house and people who left home and studying Buddha way comfortably live in lofty buildings. If someone has attained an imposing mansion, it is certainly from a long livelihood. It is rare being underfiled. It is not a matter of argument if it has already been there. do not try to be involved in constructing luxurious buildings from the outset. Grass hermitage and plain unpainted buildings were the places where sentient beings loved to live. Students in the later generation should study it, never be against it. But actually, descendants of Dogen built a huge temple building Although people such as the Yellow Emperor, Gyo, or Shun, and so on, are in the mundane world, they lived in such buildings.

[54:13]

That was an excellent example of the world. Shishi said, if we want to see the conduct of the Yellow Emperor, you should see his place, Gokyu, in Paris. If we want to see Gyo and Shun's conduct, you should see their palace, So-sho. The Yellow Emperor's government office was searched with grass and called Go-kyu, and Shun's government office was covered with grass and named So-sho. We should pay attention that Go-kyu and So-sho were both searched with grass. In comparing us with the Yellow Emperor, Gyo and Shun, the differences are more than between heaven and earth. Even those emperors' government offices were searched with grass. Even mundane people lived in grass-searched buildings.

[55:15]

How could home-leavers desire to live in a lofty hall or imposing buildings? We ought to be ashamed. The ancient people lived under trees, in the woods. Those were the dwellings dug by both lay people and home leavers. I'm not sure about this. The Yellow Emperor was a disciple of the Taoist master Kosei, who lived at Kodo. He lived in a cave in the Kodo Mountains, now in Great Song China. Many of the emperors and ministers have handed down this excellent spirit. Even those people in the dusty secular world are like this. How could monks who left home be inferior to the people in the dusty secular world?

[56:16]

How could we be more defiled than those people? So Dogen was strictly admonished not to build as big lofty buildings for monks. And he continues, Among the Buddha ancestors I introduced above, there are many who received offerings from heavenly beings. including Shakyamuni Buddha. Buddha did never reject offerings by anyone. However, when they had attained the way, heavenly God's eye could not reach. Nor demons or spirits did not have means to see them.

[57:19]

This refers to those three masters Dogen introduced. We should clarify this point. When heavenly beings and gods practice Buddha Ancestors' conduct, they have a means to approach Buddha Ancestors. When Buddha Ancestors totally transcend heavenly beings and gods in their verification, verification is the same as enlightenment, they have no means to look at them and they cannot get close to Buddha ancestors. Nanchen, or Nansen, is another disciple of Mazu or Basho, said, because this old monk has not enough strength of practice, I was seen by the spirit.

[58:23]

This is referred to a story about Nansen. When Nansen, someday, went to, I think, rice field, where they grow rice or vegetables, and there was a certain monk who takes care of, in charge of, you know, growing vegetables. Even though Nansen didn't tell that person that he was going, but somehow this monk was ready to meet the abbot. And Nansen wondered why this monk knew he was coming. Then this monk said, last night, yesterday evening, Earth God, that is kind of a guardian God of that place, the Earth, told me that Nelson is coming this morning.

[59:44]

At that time, Nelson said this, you know, because this old monk had not enough strength of practice I was seen by the spirit. And Nansen asked the monk to make some offering to that spirit. We should know that being seen by demons and spirits who do not practice due to lack of strength of practice. I mean, this is a kind of admonition not to be glad, to become happy when we achieve some good reputation. That is one of the ways we greed or chase after some kind of fame that defies our practice.

[60:51]

And Dōgen is going to introduce another example like this, that is about Wangshi Shōgaku, the Chinese Sōtōzen master, contemporary with Daiei Sōkō. In the assembly of Master Shogaku, the master Wanshi, Shogaku was this person's personal name, Shogaku. And Wanshi was the honorific name given by the emperor. And so, commonly this person is called Wanshi Shogaku. Sometimes this person was called Tendo Shogaku, because he was the abbot of Tendo Monastery, like a Tendo Nyojo.

[61:55]

In the assembly of Master Shogaku, then Master Wanshi, at Mount Taihaku. Taihaku or Taibo is another name of the mountain, another mountain, another name of the same mountain, I think. of Kendo Mountain, Kenton. The guardian god of the temple buildings said, I have heard that Master Kaku, Kaku is an abbreviation of Shogaku, had been living on this mountain for more than ten years. I always try to reach his bedroom and see him, but I cannot go forward, and I have not known him. This is a guardian god of the temple building called Goga Ranjin. I think still in Japanese monasteries, they enshrine this god, Go-Garan-Jin, the god who protects the Garan, the temple buildings.

[63:14]

But it says, this god couldn't see Wanshi. And Dogen says, truly, we find we find the place of a predecessor who was the person of the way." And he started to talk about Wanshi Shogaku. The monastery on Mount Tendo, or Tien Ton, was originally a small temple. While Master Shogaku was abiding as the abbot, One Shogaku lived in this monastery, Gento Monastery, for, I think, almost thirty years, since he was very young. Not very, but in his thirties, I think. So, while he was living at the Avogadro Temple, he swept a Taoist temple, a nunnery, and a temple of a teaching school, and so on.

[64:27]

and established the current Keitoku-ji, or Jinde Monastery. So, one was a person who established this monastery as a big, huge monastery. Before that, it was only a tiny temple. So, one was also a person who worked hard to establish the monastic system in his own dynasty. After the Master passed away, a senior mandarin and court secretary, whose name was Oh Hakusho, or Wang Bok-shin, was writing the record of the Master's activities. So, a government officer wrote Wang-shi's biography. At the time,

[65:30]

Someone requested him, saying, you should write that he or she took the Taoist temple, the nunnery and the teaching school temple, and established current Tendo Temple. The secretary said, no, it should not be included. Such a thing. is not the virtue of a monk. So to make the monastery big is not the virtue of a monk. Many people of that time praised the secretary. Dogen says, we should know that such a thing is an ability of mundane people, not a virtue of a monk. First of all, from the very beginning, when we enter the Buddha way, when we enter the Buddha way, we transcend the human and the heavenly beings within the three realms.

[66:49]

We should inquire in detail that monks are not used by the three worlds. Three worlds is the world of desire. Both our self and environment. So this is kind of, I think, an important point when Buddhism becomes, you know, kind of a part of the culture. Same thing happened in Japan after Rōgen. we should practice and study using our entire body, speech and thought, both our self and environment. Although the virtue of the continuous practice by Buddha ancestors has, of course, the great benefit of serving human and heavenly beings, human and heavenly beings are not aware that

[67:58]

They are assisted by Buddha Ancestors. Now, in carrying out the continuous practice of the Great Way of Buddha Ancestors, do not distinguish between great hermit and small hermit. I don't really understand what this means. This means great master and not-so-great practitioners. I'm not really sure, and men or those scholars are also not sure what this means. And do not discuss brilliance or dull wickedness. So, without making such discrimination among people, we just focus on this continuous practice. Simply discard fame and profit forever, and do not be bound by ten thousand objects, that means everything.

[69:05]

Do not wastefully spend days and nights, and diligently practice as if you extinguish a flame on your head. Do not wait for great realization. This is very typical Dogen. Don't wait for great realization. Great realization is nothing other than the tea and rice in our daily life. So, our day-to-day activities in the practice, at the monastery or community, is great realization. Wait for, I think here means to expect or to do something to attain that thing.

[70:10]

Pardon? Right. Yes. Yes. And next sentence is, do not wish non-realization. This is also very dogmatic. Do not wish non-realization. Non-realization is a treasured jewel within one top knot. So here, non-realization is higher than great realization. That is the Buddha nature or the reality of life, beyond or before our awakening or realization.

[71:10]

So it's already there in our top note. And the next one is a very powerful saying. But simply, if you have home and homeland, leave your home and homeland. If you have family ties, leave your family ties. If you have fame, leave your fame. If you have wealth, leave your wealth. If you have fields and gardens, leave your fields and gardens. If you have kings, leave your kings. Even if you don't have fame and wealth and so on, you should leave them all. So, if you have those things, you should leave them. And even if you don't have them, you should leave them. And this is like Joshu.

[72:16]

Someone asked Joshu, I have nothing, what shall I do? He said, you know, take it down. But the person said, I don't have it. Then Josh said, take it with you. Take it with you. Take it with you. You know, this idea that I don't have anything is something that person has. So Josh said, take it with you. I think Dogen is saying the same thing. If you don't have it, but don't think that because you don't have it, you are okay. The idea that you don't have it is still something extra. Right.

[73:29]

That is non-realization. I gain nothing, but if I think I gain nothing, then you gain it. So you should give it. The principle is clear that we should leave what we already have and also we should leave what we haven't had yet. This is itself one single piece of continuous practice. Discarding fame and profit while being alive and continuously practicing One thing, one practice, is continuous practice that prolongs the Buddha's longevity. Buddha's longevity is the same expression Dogen used to say about, you know, Shakyamuni Buddha was 19, the Buddha age 19.

[74:38]

So Buddha's longevity, that is what is said in the Lotus Sutra, in the chapter of the lifespan of Buddha, Tathagata. That's longevity. So that is the longevity or life of this, you know, circle of the way. This continuous practice right now is definitely continuously practiced by the continuous practice. I think you understand what Nogai is saying. He is saying, it's not my or our practice, but continuous practice, continuously practice, continuous practice. So, way is practicing the way. Or Buddha is practicing Buddha's practice.

[75:40]

There is no stick of dust called me. or ai, or shohaku. And, if we practice in that way, we should love and venerate our body and mind that carries out continuous practice, even though it is our own. The body and mind that is practicing in this way is not our personal possession, but it's already a part of Buddha's longevity, Buddha's life. So we should really love and venerate, respect even our personal body and mind. Same as Shinjin Dakeraku. I think in here, in this place, Shinjin is one word.

[76:44]

I think this is a good place to stop. And this afternoon, I'm going to talk on 16 to 18 about expanding and practice I'm sorry, but I cannot finish this, you know, part one of Gyoji this time, but I think it's okay. I hope we have another time, you know, the cycle of the way does not, you know, stop. I hope I have another time to talk on this writing of Dogen.

[77:33]

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