the story about... in India, and a woman monk, or a dictionary, whose name was in Japanese, Senbyaku, that they were born with okesa, and I talk that refer to the Buddha nature. So not only those two people, The reason why he put this story here is, you know, he's discussing the material of an orchestra. And so his point is, what is the material of the orchestra we are born with? Is it silk or cotton? Of course, it's Buddha nature, so it's neither cotton nor silk, so it's kind of foolish to make such a discrimination.

[01:10]

But I think that is what he wanted to say. So, you know, we think he's discussing about the material of this, you know, actual particular form of okesan. You know, he's talking about Buddha nature. or the okesa as a symbol of the network of interdependent origination. So, we must be very kind of, how can I say, flexible to understand Dogen, because he's always, always back and forth between these, you know, some particular form, or particular tradition, the reality beyond any form, or the universal truth of all beings. And from paragraph 25, he says again, he makes sure that

[02:27]

Okesa has brought two signs. So he's saying, we should endeavor to study such a truth. The kashaya that covers the body of the disciples, when Buddha welcomed them and gave the precept to them, was neither cotton nor silk. You know, when Buddha was arrived, they didn't have a so-called ordination ceremony. When someone came and asked Buddha to become his monk or monk disciple or lay disciple, the Buddha just said, welcome. And in many stories with, you know, that word of Buddha, their robes are changed into okesa.

[03:29]

So that's why Dogen is saying it's neither cotton nor silk. A Buddha's guidance is difficult to comprehend. The hidden jewel within the robe is beyond the ability of those who count the grains of sand. Those who count the grains of sand refer to Buddhist scholars. And the hidden jewel within the robe is a metaphor of Buddha nature, came from the Lotus Sutra. And he said, the sentence I introduced yesterday, we should clearly clarify, clearly clarify is a strange English, I think. Clearly clarify. the material, color, and measurements of all Buddha's kashayas, we should study whether it has a certain quantity or is without quantity, has a certain form or is without form.

[04:41]

So we have to see both as I talked about Dogen's comments on the phrase from the Diamond Sutra. And because I had to be in a hurry, I go to page 23. And he said, to wear, to receive and wear this okesa is nothing other than the second sentence in page 23. This is nothing other than seeing the Buddha. So seeing Okesa and receiving Okesa and wearing Okesa is nothing other than seeing the Tathagata, because we see both form and no form. That is the way we see Tathagata. So each and everything, you know, when we put on Okesa and when we use Oryoki or when we do something else, we always see

[05:53]

things from two sides and that is the way we see the Tathagata. It is hearing Buddha expounding Dharma and it is being illuminated by Buddha's radiant light. This is Buddha's wisdom. It is receiving that what Buddha has received. So when we receive okesa or oryoki or other things, we receive what buddhas have received. And it is the single transmission of the buddha mind. It is attaining buddha's merit. Sawakiroshi put really strong emphasis on this part. So when we receive okesa, a precept, and also we share practice.

[06:55]

We are already attaining Buddha mind and Buddha's narrow. We are actually covered by Shakyamuni Buddha's kashaya or okesa. Shakyamuni Buddha himself bestows the kashaya to us. So even though we receive our own okesa or raksu from our own teacher, but actually we receive from the Tathagata. So we should be really venerated on this. That is a kind of our faith, our attitude toward, you know, these things. We have been following the Buddha himself, and have received this kashaya, I think this is one of the most important points in Kesakudoku.

[07:59]

And the next paragraph is about the method of washing the kashaya, or okesa. And according to the commentary, we cannot find anywhere else about the description of how to wash okesa. So this is the only place we can read the explanation of how to wash okesa. But probably we don't have so many occasions to wash okesa. But Sawakiroshi said when he practiced in Kyushu, Kyushu was very hot, and when they did takahatsu, instead of rakusu, they put on okesa. So, when it was really hot, the okesa became wet with sweat. So, each time they did takuhatsu, they had to wash okesa.

[09:07]

And Sawakiroshi said they did exactly the same way as it is described here. So, if you need to wash okesa, you can follow this instruction, but I don't think I have to explain. Let me just read it. Place the unfolded kashaya into a clean wooden tub. Soak it in fragrant boiled water for about two hours. Another method is boil ash water and soak the kashaya in it. wait until the water cools down. So before we had soap, we used ash water for washing clothes. Nowadays, we usually use ash water. Fragrant water means water boiled with a kind of incense, so it has a very good fragrance.

[10:17]

Ash water is called akuno-yu in Japan. When the ash water cools down, repeatedly rinse with clean hot water many times. Do not scrub it with hands or trample on it with our feet. Continue to do this until dirt and grease have been removed. Then mix fragrant powder of agarwood or sandalwood, these are incense wood, and so on with cold water and rinse the kashaya in it. After that, hang it on a clovis pole to dry. When it is completely dry, fold it and put it on a high place. excuse me, we need a space between put and eat.

[11:21]

Burn incense, scatter flowers, circumambulate it clockwise several times, and make prostrations to it. Do three prostrations, six prostrations, or nine prostrations, kneel and do gassho, Then hold the kashaya up with both hands. Recite the verse with mouth, the verse of Kesa, rope chant. Then put it on according to the proper method. So this is how people washed kashaya. Next he quote kind of story from Mahayana Sutra. First, let me read the story and talk about this sutra.

[12:31]

Page 25. The World Honored One spoke to the Great Assembler. In the ancient times, When I was at the assembly of Jewel Treasury Buddha, or Ratona Kosha, or in Japanese, Hozo Buddha, my name was Great Compassion Bodhisattva, or in Sanskrit, Mahakaruna, in Japanese, Daihi Bosatsu. At that time, Great Compassion Bodhisattva Mahasattva made the following vows in front of the Jeweled Treasuring Buddha. Number one, World Honored One, after I attain Buddhahood, there may be living beings who enter into my Dharma, leave home,

[13:42]

and wear kashaya, and yet violate the major precepts, or have evil views, or take the three treasures lightly without faith, and accumulate many crucial wrong deeds. Either monks, nuns, laymen, or laywomen may allow the mind of respect even for one second, and venerate the sangati robe. It means a large robe, more than nine jaws. The world-honored one, dharma or monks, world-honored one, if even one such living beings, one such living being, you don't need this, cannot attain the prediction of enlightenment within the three vehicles and therefore turns away from the Buddha way.

[14:53]

I deceive all the numberless Buddhas in the ten directions at this moment and would not attain unsurpassable supreme awakening. Number two, World Honored One, After I attain Buddhahood, if all the heavenly beings, dragons, demons, and gods, human and non-human beings, venerate those who wear kashaya and make offerings to them, respect and praise them, and if those beings can see even a small piece of kashaya, they will be able to practice in any of three vehicles without regressing. Number three, if there are living beings afflicted by hunger or thirst, whether they are demons or gods in poverty, human beings from humble origin, or living beings in the realm of hungry ghosts,

[16:10]

If these beings obtain a small portion of kashaya, even as small as four inches, they will immediately be able to fulfill their desire to eat and drink, and to accomplish quickly what they wish. Number four, when living beings offend each other, allows hostile feeling and fight continuously, or when heavenly beings, dragons, demons, gods, Gandalfa, Asura, Garuda, Kinnara, Magoraga, Mahoraga, Kumbanda, Pisaka, and human and non-human beings are fighting each other, if they Mindfully invoke this kashaya.

[17:14]

Because of the power of the kashaya, they will allow the compassionate heart, soft and flexible mind, mind free of enmity, serene mind, the regulated mind, and they will be able to be in purity. Number five. When people are in a battlefield, a feud or lawsuit, if they retain a small piece of kashaya as they encounter with their enemies, and if in order to protect themselves, they make offerings to venerate and honor it, their opponents will be unable to injure, to harass, or to make fools of them. They will always be able to beat their antagonist and to go through all such hardships.

[18:19]

World Honored One, if my kashaya cannot complete these five sacred virtues, I would deceive all Buddhas. who exist in the measurable corpus in the ten-direction world, I would not be able to complete unsurpassable awakening and to do Buddha's work in the future. I would lose the good dharmas and definitely be unable to defeat non-Buddhists. good people at that time, Jewel Treasury Buddha extended his golden right arm to pat the head of Great Compassion Bodhisattva and praised him saying, well said, well said, great man. What you have said is the great and rare treasure and great wisdom.

[19:26]

When you complete the unsurpassable perfect awakening, this kashaya robe will be endowed with those five virtues and accomplish those great benefits. Good people, at that time, great compassion bodhisattva, having heard the Buddha's words of praise, allows the mind of delight and became extremely exuberant, then the Buddha extended his golden arm that has long and weaved fingers. His hands were as soft as the robe of a heavenly being. When the Buddha patted his head, the bodhisattva's body was immediately transformed into that of young man of 20.

[20:32]

Good people, the great assembly, heavenly beings, dragon gods, Gandharva, human and non-human beings, put their hands together in Shashu, venerated great compassion bodhisattva, and offered many kinds of flowers and music, phrased him in various ways. Then they kept silent." This is a quote. This is really a long quote. But the rest of this writing, Kesakudoku, he put several really long quotes. And his comments are not so long. Anyway, this story, please. Sounds a lot like the Lotus Sutra from all the instructions and predictions of the Lotus Sutra.

[21:41]

Yeah. The name of this sutra is similar with the Lotus Sutra. The name of this sutra is Hige-kyo. And Hige-kyo is an abbreviation of Dai-hi. Dai-hi, well, kei, renge, dai-hi, funda-rika. I don't think I have to write the Chinese character. The Sanskrit name of this sutra is

[22:43]

Maha-Karuna-Pundarika Sutra. So, Pundarika is lotus, same as Maha-Sadharma-Pundarika Sutra. So, this is the Pundarika Sutra of Great Karuna or Great Compassion. And, according to the dictionary, this sutra was made around third century. You know the Mahayana sutras made before Nagarjuna was called early Mahayana sutras such as Prajnaparamita, the Lotus Sutra or Avatamsaka Sutra or other sutras of the Pure Land Buddhism are called early Mahayana sutras.

[23:46]

And the sutras made between the time of Nagarjuna and Vasubandhu is called middle Mahayana sutras. And the sutras made after Vasubandhu was called later Mahayana sutras. And this one is one of the later Mahayana sutras. So this was made much later than other well-known Mahayana sutras. And, honestly speaking, I never read this sutra. But I just read the explanation of this sutra, and this is really interesting. Within this sutra, one bodhisattva asked the Buddha, Shakyamuni Buddha, about the Buddha Lands.

[24:51]

Until that time, before that time, in Mahayana Buddhism, there are many Buddha Lands. Sambhogakaya buddhas kind of created or established their own buddha land. Like Pure Land in the West was Amitabha Buddha's Pure Land. And all other buddhas have their own pure land, buddha's land. And within, as you know, the scenery of Pure Land is described in the Sutras of Pure Land Buddhism as really beautiful. And there's no obstacle for practice. So that was a perfect environment to practice, study Dharma and practice.

[25:56]

But the... Bodhisattva's question was, why only Shakyamuni Buddha was born and became Buddha in such a terrible world? And with so many, you know, delusions, delusive people and obstacles, and human beings or living beings in this world is so, how can I say, inferior. They are not ready to study Dharma. And even they became Buddha's students, they made so many mistakes. And even within Buddhist Sangha, there are so many problems. Therefore, they need so many precepts. So this is not a good place for Buddha to be a peer. Why Shakyamuni alone had to choose such a terrible word to teach?

[27:05]

That was the Bodhisattva's question. I think that was about the 3rd or 4th century in India. I think for those people who made this sutra, I think the world in which they live is not so different from where we are living now. There are so many problems, so many fighting, so many terrible things. And it's really difficult to practice study and practice Dharma. So many obstacles. Why did Shakyamuni Buddha intentionally create such a terrible world called the Saha world?

[28:07]

Saha means patience. So this Saha world means this is a world where we need patience. There are so many difficulties. And the Buddha started to talk about his previous life, one of his previous lives. At that time, the story is really interesting. There was a king. What is the word? Wheel-turning king named In Japanese, 無常念 In Sanskrit, 阿羅念 Is this the same sutra, the Mahāparinirvana?

[29:12]

Yes, same sutra. The name of the king is Ara Nemi, or Mujonen in Japanese. And this king has 1,000 sons, or children, 1,000 children. And his minister's name was Kōkari. Hōkai is, in Sanskrit, ratona samudra. Hōkai in Japanese. Meaning is treasure ocean. His main mujō name is no thought of fighting or conviction. And this minister had a son.

[30:21]

And this son left home. And this Hōkai's son left home and became a Buddha. And that Buddha's name was Rātona. Rā... to... Nagarbha. That Nagarbha holds the treasure of treasure, treasure-treasure, the storage of treasure. So the minister's son became Buddha. And this son, after becoming Buddha, returned to his father's country with his disciples.

[31:27]

Like Shakyamuni Buddha went back to Kapilavastu. Then, at that time, the king supported their three-month practice period. And after, you know, practicing and hearing this Ratana Garbha Buddha's teachings, this king and his minister allowed body-mind. And each one of them, the king and his 1,000 children, made their own vows. And this king, Aranyami, made 48 vows.

[32:39]

And the Buddha, Ratana Garbha Buddha, gave this king a prediction to become Buddha in the future because of these 48 vows. And this king, the Buddha said this king will be a Tathagata in the future. And the name of the Tathagata is Amitāyus. Amitāyus is another name of Amitābha. So this king will become Amitābha Buddha. And the 48 vows is about Amitābha, within one of the 48 vows of Amitabha was, when I attain Buddhahood, I accept all living beings to my Buddha land.

[33:48]

That was the teaching of Pure Land Buddhism. You know, when this Amitabha was a Bodhisattva, he allows took 48 vows, and he vowed, unless I could save all living beings and accept to my Pure Land, I would not become a Buddha. And the Pure Land Buddhist Sutra says, this person, this Bodhisattva will become a Pure Land become Amitabha Buddha. And now he is Buddha. That means his vow has been already accomplished, fulfilled. So that is the basic teaching of Pure Land Buddhism. So his vow is already fulfilled if we have faith in Amitabha Buddha's vow.

[34:58]

called the original vow, then because of the power of Amitābha's vow, we can be born or reborn in the Pure Land. And even though this world is a terrible world, so we cannot practice, but if we are born in the Amitābha's Pure Land, we can practice there without obstacles. That's the basic structure of Pure Land teachings. And Pure Land Buddhism was very popular at the time of Dogen in Japan. Honen, the priest Honen established a Pure Land school and one of Honen's disciples whose name was Shintan established so-called Jodo Shinshu.

[36:00]

Jodo Shinshu is one of the largest schools of Buddhism in Japan still. Anyway, so this king became the Amitabha Buddha and established the Pure Land in the West. But this person, Hōkai, the Buddha's father, made a vow that, I want to be a Buddha within the world with, he said, Gojoku, five defilements. That means it's not a good work. People are so much deluded and defiled, so it's really difficult to teach.

[37:02]

That was this hōkai, the minister's vow. And this Ratana Garbha Buddha gave a prediction that to his father actually. This person, Hōkai, will attain Buddhahood in that terrible world. And the Buddha's name will be Shakyamuni Buddha. So Shakyamuni Buddha was born in this not so good world, because of his vow to save people who are not ready to study Dharma. And where there are so many sufferings, pains, and conflict, fighting, wars, so many terrible things.

[38:11]

And this person, Hōkai, took 500 vows. Much more than Amitābha, Amitābha 48. 500 vows. Because he knew so many, he needed to deal with so many problems. And five of them are the vows quoted here. about okesa, five out of 500. Of course, we don't know what really 500 verbs are. It's not clear, each verb. But these five are clearly mentioned in that sutra. To me, this story is really interesting.

[39:15]

So Shakyamuni intentionally appeared in this world full of suffering to teach this kind of very deeply deluded human beings. Instead of establishing his own pure land where people could practice without obstacles. So those vows are for us. So let me read these five vows about Okesa one by one. And the sutra says, to establish a pure land without obstacles can be done by a lazy person.

[40:26]

But teaching being become Buddha in this Saha world has to be really diligent. That's how, you know, this Ratanagarbha Buddha praised Hōkai after his father. So first vow is about people who became Buddhist and yet somehow violate precepts or did something wrong or had mistaken views. So, the top of page 26, the first vow is, World Honored One, after I attain Buddhahood, there may be living beings who enter into my dharma, that means become a Buddhist.

[41:34]

Leave home and wear kashaya, so people who become a monk. and yet violate the major precept, or have evil views, or take the three treasures lightly in that faith, or lack of faith in three treasures, and accumulate many crucial wrong deeds. Either monks, nuns, laymen, or laywomen may allow the mind of respect, even for one second, and venerate the Sanghati Grove, the World Honored One, Dharma, or monks, even those people who kind of made mistakes. But if those kind of bad monks, bad monks like us,

[42:38]

If we really, sincerely, venerate the Okesa, Sangati Lord, and the Three Treasures, then, as Shakyamuni in his past lives said, those people, if even for one second, allow a sincere mind, heart, to venerate Okesa, and three treasures, I will give them a prediction and they will never regress from the Buddha way. That means even if we become a monk in this world, it's really difficult to be a real monk because of many reasons. We have so many difficulties, obstacles, inside and also outside.

[43:47]

And yet, even for one second, the Buddha said, Buddha's vow, if we allow a very sincere heart to add okesa and three treasures, Then Buddha said, I vow to accept them and help them to go forward in the Buddha's way. So Shakyamuni Buddha wanted to be born in this difficult world to help difficult people to continue to practice, that we may make so many mistakes and problems. And second vow is a world-honored one. After I attain Buddhahood, if all the heavenly beings, dragons, demons, and gods, human and non-human beings, venerate those who wear kashaya,

[45:00]

and make offerings to them, respect and praise them. And if those beings can see even a small piece of kashaya, even a small piece of okesa, they will be able to practice in any of three vehicles without regressing. Three vehicles means vehicles of Shravaka, Pratyekabuddha, Bodhisattva. So, in this sutra, it doesn't care whether Mahayana or Hinayana, any Buddhist way. So, any living beings, including heavenly beings, human beings, heavenly beings, dragons, demons, and gods, everyone. If we meet and see even a small piece of okesa, then they will be able to practice any kind of Buddhism that is Shakyamuni Buddha-bound.

[46:20]

So okesa is a kind of a... how can I say? Whether they are demons or gods, in poverty, human beings from humble origins, or living beings in the realm of hungry ghosts, if these beings obtain a small portion of kashaya, even as small as four inches, they will immediately be able to fulfill their desire to eat and drink and to accomplish quickly what they wish. So when there is a lack of food or drink for any reason, if they see even a small piece of okesa, they will provide it, necessary food or drink, or whatever necessary thing they wish will be provided.

[47:25]

That was the third vow of Shakyamuni Buddha. And the fourth is, when living beings offend each other, allow hostile feelings, and fight continuously, or offend heavenly beings, dragons, demons, gods, Gangalva, Asura, Garuda, Kinnara, Mahoraga, Kumbhanda, Pisaka, and human and non-human beings, fighting each other, If they mindfully invoke this kashaya, because of the power of the kashaya, they will arouse the compassionate heart, soft and flexible mind, mind free of enmity, serene mind, the regulated mind, and they will be able to be in purity. Please. Isn't that the Pure Land?

[48:29]

So that means by his vow or the power, by the power of Okesa, Buddha helped living beings to kind of create Buddha land in this world. In the first lecture on Saturday, our vow is the same. When we take a vow of being numberless, we vow to save them. That means we vow to be the last person who enters nirvana. That means we vow to stay in samsara, full of problems, and try to help each other.

[49:40]

And I think that is the way we convert or make this samsara, this Saha world, into Buddha land. So Buddha's vow, this vow, means Shakyamuni Buddha vowed to make this terrible world into Buddha land, or pure land, with the power of Okesa. So this is really great vow. You know, he tried to most difficult world, into the pure land, instead of establishing a pure land from the beginning, and invite people. So his vow is kind of, how can I say, very courageous. And he vows to work hard.

[50:43]

Therefore, he needs many kinds of skillful means. I think that's why he made such a big number of bombs, 500. He needs so many kinds of tools to help all different deluded people like us. And number five is, when people... I really think, you know, the condition of this world today is like described in number four. All people are fighting and arguing, competing each other. And how we can help those people, like those people mean us, to allow compassionate heart.

[51:44]

and soft and flexible mind, and mind free of enmity, and serene mind, calm mind, peaceful mind, the regulated mind. And so we really need help from the Buddha. And according to this sutra, this orchestra has the power. to allow us to arouse such mind. And number five is, when people are in a battlefield, a field or a road suit, if they retain a small piece of kashaya as they encounter with their enemies, and if in order to protect themselves, they make offerings to venerate and honor it.

[52:46]

Their opponents will be unable to injure, to harass, or to make fools of them. They will always be able to beat their antagonists and to go through all such hardships. So Buddha will support us when we need to go through difficulties. So these are five of five hundred vows Shakyamuni Buddha took when he was a Bodhisattva. And as in the face of Pure Land Buddhism, Shakyamuni Buddha had already accomplished these vows. That's why he became a Buddha. So these vows are already fulfilled if we have the same faith as pure land Buddhists.

[53:51]

And that is why Sawaki Kodoroshi put emphasis on faith in Okesa. And when someone asked Sawaki Roshi, the person was a pure land Buddhist, you know, Sawaki Roshi put emphasis put emphasis so much on wearing okesa. So the Pure Land Buddhist asked Sawakiroshi, why do you wear okesa always? And put emphasis so much on sewing and wearing okesa. Then Sawakiroshi answered to the Pure Land Buddhist, You know, to me, this is same as your Namo Amida Butsu. Namo Amida Butsu is a chant in Pure Land Buddhism. That means, I take refuge in Amitabha Buddha.

[54:55]

And that is only practiced in Pure Land Buddhism, chanting Namo Amida Butsu. And commonly, commonly, this chanting, Namo Amida Buddha, is considered to be a kind of escape to go to the Pure Land. But that is not true teaching in Pure Land. Especially in Shinran, the Jodo Shinshu teaching, the founder of Jodo Shinshu says, our faith, in Amitābha Buddha's vow, original vow, is also the gift from Amitābha. We cannot have such a face from us. So it's all we need to rely on other power.

[55:59]

We cannot, our own personal effort doesn't work at all. So only the power of Amitabha's vow helps us to be born in the Pure Land. And that kind of vow is already fulfilled. So it's already certain that we will be born in a pure land. So for Shinran, this chanting, Namu Amida Butsu, is not a kind of a purchase a ticket to go to pure land. But this chanting, Namu Amida Butsu, is an expression of our gratitude of the reality that we are already saved by Amitabha's vows.

[57:01]

That was an essential point of Shinran's teaching. And I think Sawakiroshi said almost the same thing. you know, when we put on okesa, we are, Shakyamuni Buddha's five vows are already fulfilled. Even as Dogen Rinzai said, you know, our selves and environment are already transformed when we put on okesa. And yet, because of our delusion, we don't see it, we don't understand it. Therefore, we need faith. Faith that our kind of usual relationship between self or subject and object, objects, as Nama Rupa.

[58:10]

And something we want, something desirable appear in front of me, we want to make this thing as my possession. Or when there's something we don't want or we don't like appear, we don't like it, we want to stay away from them, but still they come, because this is the Saha world. So we want to get angry and we want to escape from them. This is how our life becomes chasing after something we want, or escaping from something we don't want. This is the original source of transmigration within samsara. Sometimes we are happy because we are successful to get something we want, but not always, or more often, we are escaping from something we don't want, but still we cannot escape, so we suffer.

[59:23]

And we cannot find any stable foundation of life within this framework. Because everything is changing, even when we are happy and successful, that condition doesn't last forever. So we have to always running after something, or escape from something. That is samsara. And to be born in the pure land means to stop running after something and escaping from something. That is being free from samsara. We, you know, peacefully sit down wherever we are. without chasing after something or escaping from something. And just let go of those greed and anger or hatred. Actually, that is nirvana. That is a very kind of a peaceful foundation of our life.

[60:29]

And our okesa enables us to calm down. and settle down, right now, right here. And actually, you know, sitting in the Zen, without chasing after anything, and without escaping from anything, that is pure love. I think that is what Sawakido taught about Okesan. That's why he said, our head, put on okesa, and sit down, that's it, nothing else. And so this practice, wearing okesa and practice rajan, is the same as being born in Pure Land at this moment. That is a kind of faith, and that is the faith of Sawakiroshi,

[61:33]

One of the great opportunities and challenges of this text seems to be that it asks us to do a dozen in a very deep way on faith. And I think that many people, particularly in the modern world, Well, it's a really important point. So, you know, Buddhism, Zen Buddhism, is a religion.

[62:42]

It's not simply a way of life, or a training to make us more clever, or more healthy, or more wise. But we need faith. And many modern people respect and like Dogen's teachings. Many philosophers and poets and activists like Dogen's teachings. But they don't so much pay attention on this aspect of Dogen. We really need faith. Otherwise, this is really nonsense. Really nonsense.

[63:44]

I don't... Myself, I don't believe if I or someone touch my orchestra, he can be provided whatever the person wants. So here we need faith. And this is the most difficult thing. We have a kind of aspiration or even desire to become better, to improve this personality and make our life more peaceful, harmonious, or more things. But I think Buddhism as a religion is not such a kind of a personal effort or training to make this individual even a little bit better. But what the Buddha taught according to this kind of tradition

[64:46]

to make this entire world into Buddha land. How can we do such a thing? If we just fantasize about it, just a fantasy, but we need to practice. Within our practice, even, how can I say, We cannot do such a big thing. We cannot take such a big vow like Shakyamuni. But we can do even a little thing to make this world even a little better. And if many people, if we have many bodhisattvas, then a small effort of each one of us, I think, could change the world.

[65:52]

I think this is the faith. And this faith came from this kind of teaching, I think. So, I don't know how can we attain such a faith. It's really difficult. But to me, as Togen Zenji always said, the pivotal point of this change of being really self-centered and viewing anything in this world as a material of this person becomes satisfied, becomes happy. If we see in that way, this world really becomes a world of competition. Not many people can satisfy.

[66:53]

Only powerful, talented, capable people become happy people. And the rest of us are kind of unhappy people. So somehow I think we need to change the very basic view of this world. And at least in Dogen Zen's teaching, our practice of zazen is that, you know, key or critical point. In zazen, we're just sitting, and with nothing, and letting go of whatever coming up from our consciousness, I think this is same as Namo Amida Butsu. Not I think, but that is the fact Uchiyama Roshi said. He said, our zazen is Nenbutsu.

[67:55]

Nenbutsu is chanting Namo Amida Butsu. Our zazen is Nenbutsu. Down with our body and mind. And Nenbutsu, chanting Nenbutsu is zazen. using the mouth. So actually these two are same practice. So Zen practice and Pure Land practice are not really different. Our practice is the same, but the main point is to be free from ego attachment. to stop measuring things using this person's yardstick and to use other things and other people as a material to make this person happy. But we should really put our entire being on the ground of interdependent origination.

[69:06]

That means we are living together. So, you know, other people and other beings is not something we can use or we can possess. So I think our faith, within our practice, came from our awakening. Awakening to the reality that we are living together with all beings, being supported each other, you know, the internet. I think awakening to that reality is the source of our faith. Even if we arrive into that reality, we cannot change the world suddenly. But we have to make effort one by one, little by little, small effort every day.

[70:10]

But that faith, I think, not I think, but I believe, probably, came from our awakening, and awakening means our Zen, right in our place. Ready? Ten more minutes. I'd like to finish Dogen Zenju's comment on this That is page 28, paragraph 29. Rogenzen says, since the time the Tathagata was in the world, until today, that means even from the time Shakyamuni was in this world until today.

[71:21]

When the sutras and Vinaya texts are quoted from the vehicles of Bodhisattva and Sivabhaka to discuss the virtues of kashaya, These five sacred virtues are considered to be fundamental. So whenever Buddhists discuss about the virtue of okesa, they quote and based on these five vows by Shakyamuni in his past life. Truly, kashaya is the buddha robe of all the buddhas in the past, present and future. Although the virtues of kashaya from any buddha are boundless, to attain the kashaya within the dharma of Shakyamuni Buddha must be superior to getting it from other buddhas.

[72:35]

I'm not sure. I don't think we need to compare Shakyamuni to other Buddhas. But at least Shakyamuni was the only Buddha we have in this world. This is because when Shakyamuni Buddha was in the causal stage of practice as a great compassion bodhisattva, he took 500 vows. in front of Jewel Treasury Buddha. He particularly took the vows regarding the virtue of kashaya. The virtue must be boundless and unthinkable. Therefore, the kashaya robe has been transmitted as the skin, flesh, bone, and marrow of the world-honored one.

[73:40]

So this okesa is skin, flesh, bone, and marrow of Buddha. This expression, you know, skin, flesh, bone, and marrow is commonly used as an essence of Buddha Dharma that has been transmitted generation after generation. from Shakyamuni to us. But here, Dogen Zen said that essence of the Dharma is Ogesa. The ancestral masters who have transmitted the true Dharma-I and true Dharma-I treasure This true Dharma I treasure is Shobo Genzo. Without exception, having authentically transmitting Kashaya, so transmitting Kashaya, transmitting Mokesa, is transmitting Shakyamuni Buddha's vow.

[74:51]

That means we need to work, or at least make effort, to fulfill even one thing, one part of Shakyamuni Buddha's vow. One of Buddha's vows is if hungry people find and receive even a small piece of okesa, I think this small piece of okesa means us, Buddha's students, Buddha's disciples, If people need us, somehow we have to help those people. I think that is what Buddha's vow means. So as far as Buddha's disciples who are wearing Buddha's okesa, need to work, for example, to provide food, drink, and other necessary things to the people in need.

[75:58]

So, we are not the first people who receive the benefit of OK-san, but we need to be a people who provide the help to the people in need. because we are part of the okesan, Buddha's okesan. Living beings who have received, maintained, and venerated this rope without failure attained the way within two or three lifetimes. Even if people put kashaya on their bodies for the sake of entertainment or their own profit, their action unfailingly became the causes and conditions of attaining the will. This is the introduction of the next quote.

[77:04]

So actually, I wanted to finish the next quote, but I don't think it's possible. Two minutes. Any questions? Please. This last sentence just was very striking to me because I think we tend to focus so much more on how we can diminish something by our actions rather than inadvertently raising ourselves up through through that contact, we tend to see the negative impacts rather than the positive. You know, like if somebody makes fun of something that we hold up, whether it's the Dharma or anything else, I myself never tend to think that at least they're coming into contact with that. I worry about how they're diminishing it, and this is, for me, a very radical turn. Yeah, you know, when we first encounter

[78:10]

practice or teaching, often we are not so serious. Even if we are serious, we don't really accept Dharma. We accept something satisfying me, or something which gives me the question I have. So actually, almost all of us first encounter with Dharma or teaching to entertain ourselves, I think. Unless we are really, how can I say, have a good karma from the past lives. Okay, thank you very much. Peace.

[79:07]

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