Good morning, everyone. This morning I start page 19, paragraph 42. In the previous section, Dogen introduced this Chinese Zen Master O-Wan's Dharma discourse and made some comments. And now he compared this Zen Master Owen and the Chinese Zen Master he met, actually met, when he was in China. And this section is not really difficult. He's just simply complaining. So it doesn't take so much time. Paragraph 42, even Ying Yang or O-ang is like this.

[01:11]

If we look for a person like Ying Yang among the elders at various monasteries today, it is not possible to encounter such a person even in many kalpas. Even if we search as hard as we make a hole on our eyes, it is not possible to find an elder equal with Ing-an. Many people in recent times recognize Ing-an as an eminent master. However, it is difficult for me to accept that the Buddha Dharma had reached him. He was simply a beginner in the monasteries, nothing more than an ordinary monk. What is the reason? This is because yin-yang has the ability to know a person.

[02:17]

To me, it seems there is some logical twist here, or it might be the problem of the text. You know, these three sentences, many people in recent times recognized Yin-Yang as an eminent master, probably best to be right after Yin-Yang. Even Yin-An is like this. So he criticized Yin-An. And yet, he said, when he compared this person to today's masters, he is much better. And today's people are much inferior. And then, what is the reason? This is because yin and yang has the ability to know a person.

[03:18]

People today are not able to know other people because they don't know themselves. Even though In-an has not penetrated, he practiced the way. Elders in these days do not practice the way. Although In-an hears excellent words, Those words do not enter his ears. He does not see them with his ears. Those words do not enter his eyes. He does not hear them with his eyes. Although In-an used to be like this, he might have realized those words by himself by now. Today's elders at various monasteries in Great Song China do not see the inside and the outside of yin and yang.

[04:27]

Their utterances and behaviors are not equal with yin and yang's standard. Such people do not even know that the true reality uttered by Buddha ancestors is whether the way of Buddha ancestors or not, or not the way of Buddha ancestors. Therefore, none of the unworthy elders of the past two or three hundred years have never seen or uttered the true reality. I don't think I need to discuss about this point. I mean, we are not sure if Dogen's comment is fair or not. Because we don't know the real reality of those people at his time in Song China. Just a grammatical thing in that last sentence.

[05:30]

It should probably be, none of the unworthy elders have ever seen, if you have none and never, there have been a negative in a tantric ritual. Have ever seen. Okay, thank you. Sensei, I don't want to slow you down, but what does it mean, see with your ears and hear with your eyes? This is a traditional expression, I think. Yeah, it's from a koan of the expanding dharma by sentient beings. I think Tosan's saying, if you hear with your eyes, you can hear the expanding Dharma by sentient beings. Or if you see with your ears.

[06:31]

This means if we hear and see with our entire body and mind, not only seeing with one of our six sense organs but we see with entire beings and we hear and we experience with all six sense organs and all beings actually. I think that this means Okay, then, so he complained that none of the Zen masters in China, when he visited, did not really, you know, express this true reality of all beings, and yet except one person, and that was his teacher. So he now introduced Nyojo's utterance of this true reality of all beings and Dogen's experience with Nyojo.

[07:53]

I think this is really a beautiful writing. about his experience, practice experience in China. This was written 18 years after he had this experience. But he wrote so precisely about everything he experienced. So let me read that section. That is from paragraph 43. On one night, my late teacher, Tien-tung, the ancient Buddha, said in his general discourse at the abbot's quarters, At Tien-tung tonight, there is a calf.

[08:55]

The golden-faced Gautama is upholding the true reality. Even if we want to buy it, there is no fixed price. A sound of cuckoo above the solitary cloud. I'm sorry, there's a mistake. This is a cloud. Not good. Thus, venerable masters who have penetrated in the Buddha way speak of the true reality. Those who do not know the Buddha Dharma and not study the Buddha Way do not speak of the true reality. Here is another type, a space between true and reality. This utterance was made in the third lunar month, in the spring of the second year of the

[09:59]

a Baoqing or Houkyou era of Great Song China, that is 1226. When it was approaching the fourth watch, this is around two in the morning, of the night, I heard three strikes of the drum from above. Wearing the kashaya, Taking the bowing cloth, or zagu, I exited through the front entrance of the crowd hall and found the sign of entering Abbot's room being hung up. First I reached the Dharma Hall following the assembly, going forward by the west wall of the Dharma Hall, I walked up the west stairs to Jakkōdō, or Serene Light Hall.

[11:04]

I passed in front of the west wall of Jakkōdō. I walked up the west stairs to Daikōmyōzō, Treasure of Great Aviant Light Hall. Daikōmyōzō is one of the Abbot's Quarters. Walking the south side of the west side holding screen, I reach in front of the incense stand and I offer incense and make prostrations. I expect there is a line of the monks waiting for entering the abbot's room, but I do not see any single monk there. The bamboo blinds are down at Myōkō-dai, another abbot's quarters. I faintly hear the dharma sound of the abbot, the great master.

[12:10]

The Inō-zūkon or Sōkon in Japanese, from Sichuan, arrives. He also offers incense and makes prostrations, as I did. We see Myokodai and find that all the assembly monks are standing along both the east and the west side of the abbot's quarters. At that time, the general discourse is going on. We quietly enter behind the assembly, assembly monks, and standing to listen to the abbot's discourse. The abbot introduces the story of Zen Master Fa-Chan, or Hojo, living on the Mount Dame. While he is talking, the Fa-Chan wore the clothes made of lotus leaves and ate pine nuts.

[13:16]

Many monks shed tears. The abbot also introduces the story of Shakyamuni Buddha having a summer practice period at Vulture Peak in Ritei. Many of the listeners shed tears. The summer practice period at Mount Tien Ton is drawing near. Now it is in the spring. It is neither cold nor hot. the best time to practice Zazen. Brothers, why don't you practice Zazen? After such a general discourse, he recited the above verse. After finishing the verse, the abbot hits the right side of the chair with his right hand and says, you should enter this room.

[14:18]

For entering the room, he says, a cuckoo cries and a mountain bamboo split. Such is the utterance for entering the room. He says nothing else. Although there are many monks, no one says anything. They are greatly impressed and simply awed. This style of entering the room was not practiced at other monasteries. Only my late teacher Tien-Tung, the ancient Buddha, practiced this. During the time of his general discourse, his chair and the folding screens are surrounded by the great assembly great assembly monks standing in a crowd. While they remain standing, the monks who are ready enter the room.

[15:26]

Those who have finished entering the room leave the abbot's quarters through the entrance as usual. Since the remaining monks keep standing as before, they are able to see the monk's dignified conduct of stepping forward and stopping, and the abbot's behavior, and to hear their conversation in the abbot's room. This procedure is never practiced at any other monasteries in the various districts. other elders are not able to do this. Other occasions of entering the room, people try to enter the room before other people. In the case of this entering the room, people want to enter the room after other people.

[16:33]

We should not forget this difference in people's mind. Since then, Until this first year of Kangen era of Japan, that is 1243, 18 years have passed swiftly within the changes of winds and light. I don't know how many mountains and rivers are there between Mount Tien Ton and this mountain in Echizen. My late master's Beautiful words and wondrous phrases that express the true reality have been inscribed within my body, mind, bones, and marrow. Many monks thought that the abbot's general discourse and entering the room were unforgettable.

[17:35]

In that night, the light of the crescent moon slightly leaked into the temple buildings. Although Cuckoo's cries incessantly, it was a quiet night. That's it. So this is a description of his own experience with his teacher. I think there are some of my mistakes. I mean, in the beginning of this experience, I translated using a past tense, but later I used a present tense. I want to make it a present tense from the beginning.

[18:37]

Yes. Yeah. Yeah. According to this description. Yeah. Entering the room is Nishitsu. So it's not really a Dokusan. people could hear the conversation. And another difference is, you know, Dokusan today, students ask questions to the teacher. But here, the teacher asks a question to the student. And the student has to say something. That's the difference. I think it's more difficult. Ni-shitsu. Ni literally means enter. And shitsu is a room.

[19:41]

So, Nishit is entering the abbot's or teacher's or master's room to talk about Dharma. So, it's an intimate practice with the teacher. Please. So, we don't have that form. No. We don't practice that. No. Shosan, that's publicly asking the teacher, or Nondasan, that's privately asking the teacher, but we don't practice publicly the teacher asks the student. Right, so this is not practiced in Japan. I'm not sure if Dogen practiced in this style or not. But, as Dogen said, this is a very unique style, even in China. No secret. So first, Dogen Zenji quote Nyojo's statement, a discourse.

[20:48]

At Tien Ton, tonight, there is a calf. The golden-faced Gotama is upholding the true reality. Even if we want to buy it, there is no fixed price. a sound of cuckoo above the solitary ground. First, Nyojo Zenji said, there is a calf at this monastery tonight. I think calf refers to bodhisattvas. Some commentators said this calf refers to the Buddha nature. But I think, to me, I think this curve has something to do with the analogy or parable used in the Lotus Sutra. That is, you know, there are three vehicles, Shravaka, Pratyekabuddha, and Bodhisattva, and in the third

[21:59]

The chapter of the Lotus Sutra said those three kinds of practitioners were Buddha's children. And it said, you know, one of the children played with the toys of a sheep cart. And the second one had a toy that is a sheep deer. deer cart, and the third one has a cow, ox cart. So there are three kinds of vehicles or toys. And the father and those three children are playing in a burning house of the three worlds. And the father, the Buddha, asks them to get out. of this burning house.

[23:01]

But those three children didn't want to get out because they enjoyed playing with those three toys. Then the Buddha said, get out of here. There is a much better toy out here. When those three children get out of the burning house, they only find a big white cow cart. That is a symbol of a one vehicle instead of three vehicles. So this cow, I think, means that ekayana, or one-vehicle buddhadharma. The buddhadharma of one-vehicle, absolute, ultimate reality.

[24:02]

But a calf is a child of the cow. So I think this refers to Bodhisattvas, that is, all the monks at the monastery, probably including Nyojo himself. So, At Tien Ton tonight there is a calf and the golden-faced Gautama, referred to of course as Shakyamuni Buddha, the father who was calling, you know, get out to get, you know, better toys. So when they get out, instead of talking about those three different toys, he talked about this true reality of all beings. That is absolute reality. And that is what this means. The true reality, true reality is this soul. You know, the true reality of all beings.

[25:06]

So, Shakyamuni, you know, expounded this true reality of all beings to the cows. But Nyojo said, even if we want to buy it, we want to buy that, you know, big cow cart, we cannot buy it because there is no fixed price. This true reality has no price. priceless. So we cannot buy it. That means we cannot make it our own possession. So how can we awaken to and see and experience this true reality? Then, Nyojo said, a sound of cuckoo above the solitary cloud.

[26:12]

I think they were really hearing the sound of cuckoos above the solitary clouds. I think cuckoo didn't go above the clouds, but it sounded like, you know, the sound, I'm sorry, are you saying cloud as in the sky or crowd as in the sky? Cloud as in the sky. I'm sorry. Cloud as in the sky. So, they hear the sound of singing of kuku from above, from above. And that is, what Nojo is saying, the sound, the singing song of kuku is the Buddha's expounding of the true reality. Not only the cuckoo, but the clouds. The solitary clouds. Solitary refers to oneness.

[27:15]

The clouds of oneness. And of course clouds is a symbol of impermanence and emptiness. So within this impermanent and empty reality, Kuku is expanding this true reality. That is an image. So, this true reality of all beings is not something philosophical or Buddhist teaching in a sutra. But the song of Kuku, now they are hearing, we can see the color of all those leaves and flowers, those are all expressions of this reality of all beings. I think that is what Mojo said. Then Dogen started to describe his own experience.

[28:24]

Thus, venerable masters who have penetrated in the Buddha way, speak of the true reality. And Nyojo was one example. Those who do not know the Buddha Dharma, and not study the Buddha way, do not speak of the true reality. So he wanted to say, those Zen masters in China he met, were not... know the Buddha Dharma. This utterance was made in the third lunar month in the spring of the second year of the Baoqing or Houkyou era of Great Song China. That is 1226. Dogen Zenji first met Nyojo Zenji in 1225, fifth month. So this is in the third month of 26.

[29:29]

So this is about one year after he started to practice with Nyojo Zenji. And when it was approaching the fourth watch, the fourth watch is about 2 a.m. of the night, In Shobo Genzo Zuimonki, Dogen talked about Nyojo's style of practice. It said Nyojo sat zazen with training monks in the monk's hall until 10 or 11 o'clock. So they slept in the monk's hall. any time he made his jishya, ring the bell, and gather the monks and give this kind of teaching.

[30:43]

not only in the Dharma Hall. Here it takes place in Abbot's Quarter. Sometimes he talks behind the monk's hall. So this is Nyojo's style of practice. And Dogen Zenji was really moved by, you know, Nyojo's practice together with training monks because other Abbot Hime didn't come to the zendo, come to the monk's hall, but they were busy to socialize with people from the government or high societies. Anyway, so around 2 p.m., so I think they just started to sleep. He heard the sound of the drum.

[31:48]

Usually Abbot Quarter is, if you visit A-Head you can see, Abbot Quarter is the highest place. And Monk's Hall is a low place on the hill. So they had to walk up the stairs. Sometimes it's very steep. So, let me read as a present tense. So, I hear three strikes of the drum from above. Wearing the kashaya, or okesa, taking the bowing cloth, or zagu, I exit through the front entrance of the monk's hall. Cloud hall means monk's hall. and found the sign of entering Abbot's room is Nishitsu. There is a signboard in front of the monk's hall if there is some special event.

[32:57]

So he knew that there is a teaching there. First I reached the Dharma Hall following the assembly. Usually the format of monastic buildings is something like a monk's hall. This side has a queen. It is a kitchen and offices. And this is a monk's hall. And here is a Dharma hall and Buddha hall. Dharma Hall and Buddha Hall. And Abbot Quarter is above here. So monks have to go up this. And it seems at Tien-Tung Monastery there are three Abbot Quarters, as Dogenzen says.

[34:09]

The Dharma Hall is above the... It's below the Buddha Hall. I think so, usually. And a bathroom, and a yokusu, that is a bath, and a mountain gate, those are called seven main buildings of a monastery. Anyway, so he left Monk's Hall and went up through Dharma Hall, following the assembly, and going forward by the west wall of the Dharma Hall. This is east. This is west. This is north. Usually, Buddhist temples are built facing the south.

[35:13]

So, this is south. Going forward by the west wall of the Dharma Hall, I walked up the west stairs to Jack Kodo. It seems that one of the avatars named Jack Kodo, in English, sitting in the right hall. And I passed in front of the west wall of Jakkōdō. I walked up the west stairs to Daikōmyōzō. Daikōmyōzō is another abbot quarter. At Eheiji today, they have Daikōmyōzō also. The whole building is named Daikōmyōzō. That means Treasury of Great Radiant Light Hall. and Daikomyodo is one of the abbot's quarters. And walking the south side of the west side folding screen, I reach in front of the incense stand, and I offered incense.

[36:27]

So at Daikomyodo, he offered incense and make prostrations. I expect there is a line of the monks waiting for entering the abbot's room. So he expected this is a place where teaching is going on. But I don't see any single monk there. And the bamboo blinds are down at Myo Kodai. This is another abbot's quarters. I faintly hear the dharma sounds of the abbot, the great master. So, when he was around here, the Ino Zu-Kon or So-Kon from Sichuan arrives. He also offers incense and makes prostrations as I did.

[37:28]

We see Myo Kodai and find that all the assembly monks are standing along both the east and the west side of the abbot quarters. So, monks were standing on both sides of the abbot quarters. At that time, the General Discourse and Myojo Zenji were sitting on the chair in the center. The general discourse is going on. We quietly enter behind the assembly monks and standing to listen to the abbot's discourse. The abbot introduces the story of the master Fa Chen, or Hojo, living on the Mount Dame. I think you know this person. This person is Daibai Hojo, is a disciple of Baso, or Mazu, and when he met Mazu, probably for the first time, Mazu said, the mind is itself Buddha, or Sokushinze Butsu.

[38:47]

When Hojo, this person, heard that teaching, he attained so-called enlightenment, and he He just left his teacher and entered this mountain, Da-Mei. Da-Mei is Great Plum. And he practiced Zazen by himself in this mountain for 30 years. He said he never got out of the mountains. And after 30 years or so, a monk from one of Basho's disciples' monastery accidentally met this person. And when this monk returned to his teacher, the teacher said, 30 years ago, certain monk hearing the teaching of The mind is itself Buddha, enter this mountain, so probably that was that monk.

[39:55]

And the monk, this person, asked him to, or invited him to come to his monastery, but he didn't, Dalai Lama didn't go out of the mountain. Rather, he went further deeper in the mountains. When Baso, the teacher, heard this and he wrote the poem, I forget the poem, but when Masu or Baso heard his poem, he said, no, before that, that master of the nearby monastery, sent a monk to this person and made the monk to say that, these days, Baso's teaching has changed. Now, today, Baso is saying, no Buddha, no mine, no Buddha.

[41:02]

Not mine, not Buddha. But Baso said, I don't care. This teacher is, you know, speaking anything, can speak anything, but to me, the mind is itself Buddha. This is enough. And he went deeper in the mountains. When Baso heard this, you know, story, he said, the plum was really ripened. That is the story. And Dogen Zenji liked this story and also respected this person, Daibai Hojo, And when Dogen Zenji went to China, later that where Daibai Hojo lived became a big monastery. So, at the time of Dogen, he visited this monastery and stayed overnight.

[42:05]

According to Dogen's biography, he had a dream that Daivai Hojo came to appear in his dream and give him a twig branch of bran. Dogen himself wrote this experience, so that might be true. Anyway, so, Nyojo Zenji was, you know, talking about this Daivai's practice in the deep mountains. And it said, in front of where Daibai lives, there is a pond. And in that pond, there are many lotus plants. And he used the lotus leaves to make his clothing. And he ate only pine nuts. In some texts, it's the pine needle.

[43:08]

But I don't think he ate it. Pine nut is better food, I think. So, Nyojo talked about this story of Daibai Hojo. And he also talks, and Nogen said, while he's talking, the fachan wore the clothes made of lotus leaves. and ate pine nuts, many monks shed tears." I don't shed tears. So, we are different from that kind of monk. What's the difference? Rather, I laugh. Probably I'm not a good enough monk. And the abbot also introduces the story of Shakyamuni Buddha having a summer practice period at the Vulture Peak in detail.

[44:18]

According to the commentary, this is a story that Shakyamuni had a summer practice period, three months practice period at this place. And someone, some rich person, promised that he offer the food for the assembly for three months. But somehow this person changed his mind or forget about it or too busy. Somehow he didn't offer the food. So Shakyamuni and his assembly didn't have food offered. And it said there's a farmer who had some grain, what do you call, food for the horse. He said, I can offer this food for the horses.

[45:21]

And Shakyamuni accepted that offering. So Buddha himself and his assembly spent three months' practice period eating the food for the horses. That is the story. So both Daibai Hojo and Shakyamuni and his assembly practiced in a very kind of simple and also difficult condition. Then, again, many of the listeners shed tears. So, after he talked about these stories, Nyojo said again, The summer practice period at Tienton is drawing near.

[46:25]

He said, this is the third month of 1226. Usually, the summer practice period starts on the 15th day of the 4th month. So, within a few weeks, their practice period would start. So, that is why Nyojo talks about how Daibai Hojo and Shakyamuni Buddha practiced during their time. So this is an encouragement from Nyojo to his own assembly that we should practice wholeheartedly. The summer practice period at Mount Tien Ton is drawing near. Now it is in the spring. It is neither cold nor hot, the best time to practice Zazen.

[47:31]

Brothers, why don't you practice Zazen?" So he encouraged, Nyojo Zenji encouraged his assembly to sincerely and wholeheartedly practice Zazen. After such general discourse, he recited the above verse. The verse, Dogen quotes, above. about the calf and golden-faced Gautama preaching the true reality. After finishing the verse, the abbot hits the right side of the chair with his right hand and says, you should enter this room. So, around Nyojo, there's a bamboo a screen so people could see inside. And Nyojo said, I invite people to come in.

[48:36]

So the old man is giving this talk, he's behind a bamboo screen, so they can't really see him except through the screen? I think so. Through the screen they can see. Have you ever seen bamboo screen? Yeah. I'm wondering, was that a common thing back then, to talk from behind the screen? I'm not sure. But it's a common custom that something like an emperor or a shogun in Japan are always behind the bamboo screen. In Thailand, monks, when he gives talks, they have a screen in front of them. Maybe that has some connection. It's weird. Yeah, it's weird to me too. And after that, Nojo said, before entering the room, he said, a cuckoo cries and a mountain bamboo split.

[49:37]

So they hear the sound of cuckoo and also sound of the bamboo split. I'm not sure if the bamboo really split or not, but somehow that is what Nojo said. The bamboo sometimes splits. and make a sound. But cuckoo's sound and bamboo's sound of split, you know, happened at the same time is, I think, very rare. But I'm not sure this is just Nojo's poetic statement or they really hear the cuckoo and sound of bamboo splitting. Please. Is he saying that he expects the monks to say something really special when they enter the room? Yes. That is the purpose of this gathering. For entering the room, a cuckoo crows around, that is an example of something really special.

[50:45]

This is kind of an example of expression of true reality of all beings. And Nyojo requests the monks to express something. Like this, please. At that time, the first month was what month? First month? Yes, February. Third month is like April. End of April, so pretty warm. Such is the utterance for entering the room. He says nothing else. Although there are many monks, no one says anything. They are greatly impressed and simply awed.

[51:48]

This style of entering the room was not practiced at other monasteries. So this is Nyojo's unique style of teaching. Only my late teacher, Tien-Ton, the ancient Buddha, practiced this. During the time of his general discourse, his chair and the folding screens are surrounded by the great assembly monks standing in a crowd. While they remain standing, the monks who are ready enter the room, who are ready to say something enter the room. Usually, first they do three bows and walking toward the abbot and say something, like a shosan or a one-ten-seat ceremony.

[52:56]

That kind of ceremonial question and answer. Those who have finished entering the room, leave the abbot's quarters through the entrance as usual. So one by one monks can come in and leave. Since the remaining monks keep standing as before, they are able to see the monks' dignified conduct of stepping forward and stopping and talking with the abbot, and the abbot's behavior, and to hear their conversation in the abbot's room. So there's no secret. So it's kind of different from dokusan. This is not really a dokusan. All people are seeing and hearing their conversation.

[53:59]

This procedure is never practiced at any other monasteries in the various districts. Other elders are not able to do this. I don't know if it's true or not. I don't know why. Please. I'm sorry. Maybe I'm missing something here. Other elders are not able to do what? This kind of entering the room. This kind of conversation. According to Dogen, yes. He said no other Zen masters in Chinese monastery practice in this way. Yeah. Yes. So I'm not sure if this style of practice is I don't like, I don't want to make judgment this is better than other styles.

[55:15]

But for Dogen this is really important time and please. Dogen actually used to say, or said at one point that we didn't appreciate Shosan. That's what this sounds like. You have something to say? To put it in a larger context, I mean, we can look back and see, well, okay, he's talking about this practice that he experienced, but he didn't have the experience of many other practices. So, of course, this one seems important from the point of view that this is he practiced, then put this in a larger context. So, for Dogen himself, this style of practice was really important.

[56:18]

Within his process of studying Dharma with Nyojo, it was very impressive for him. Other occasions of entering the room, people try to enter the room before other people to finish first. In the case of this entering the room, people want to enter the room after other people because they want to hear, you know, other people's, you know, statement and Nyojo's answer. We should not forget this difference in people's mind. I think one of the meanings of this kind of question and answer is there is no secret.

[57:29]

No secret teaching. Everything, the Dharma is revealed. Nothing is hidden. So Nojo didn't have a kind of a secret individual meeting, but he had a meeting or gathering with all monks and discussed about Dharma or true reality of all beings. So did they not have private conversations as well? I'm not sure. I'm sure Dogen had a chance to visit him privately, and he recorded his conversation with Nyōjō, and his record still remains. We can read his personal conversation with Nyōjō, and that is entitled Hōkyōki.

[58:33]

Please. Yes, yes. Even there is a story that when someone had a conversation with Zen Master, you know, like a dog-san, other monks were hidden by the room and tried to listen. There is that kind of story also. So it seems, you know, that conversation, or even still today in Rinzai tradition, Dokusan is really private. And the practitioners cannot say anything about what he heard from the teacher in Dokusan. So that kind of method,

[59:36]

and this Nyojo's method are quite different. You have something to say? Or you? I was just going to ask, where are the majority of Dogen's writings kept now? Where? Are they in one collected, more or less in one collected place? Where? You mean Dogen's... disappeared or lost. Now, the manuscripts we have now are all copied by someone. Only several small pieces of Dogen's handwriting still remain. Some at Eheji, some at, you know, different temples all over Japan. Please. So how was the practice set on Tai Chi?

[60:40]

Dokasan, you don't speak about it? I'm asking partly because here at Zen Center, and I'm looking to Blanche also, for many years, the feeling was very strongly when Richard Baker with the Abbott don't speak about what you speak in Dokasan. I think that might have been, he was very influenced by Rinzai teachers when he was living in Kyoto. Maybe. How was it when Suzuki Roshi was alive? I don't recall any feeling that he mustn't say anything. Yeah, he never said anything. Suzuki didn't say that. I see. Well, Ratan Taiji, we never had Dokusan. There's no such thing. But Antais is a small temple and Uchamaloshi was always in his room. So, whenever he is available, I can go to his room.

[61:44]

Or, after each meal, we have tea with Uchamaloshi. So, if we have a question, we can talk with Uchamaloshi. So, we can talk about Dharma with... with the presence of other monks, and if I want to talk personally, I can go to his room anytime he is available. You mean there is no formal doksan? No formal doksan at all. He didn't do formal ceremony at all, did he? Uchiyama Roshi? No, never. So, we had no formal doksan at all. So, Antais is kind of a unique But I don't think Doksan is practiced in many sotozen monasteries, except the lineage of Harada Sogakuro, who practiced koan practice.

[62:54]

In koan practice, Doksan is really necessary. At the monastery, they don't use koan practice. We didn't have doksan at Zuyoji. They did not? No. Please. I'm just curious. I mean, here, we seem often to bring personal problems that we don't see. So, of course, we have a psychotherapy session, if you will. But I was wondering, in Japan, of course you haven't practiced any place other than in Taiji, but I mean, is there, do you bring personal problems to, did you take, probably not you, but do you take, does one take personal problems into one's teacher? I'm not sure because I have no experience of dokusan in Japan.

[63:59]

So, I'm curious about that. But, at least in the case of dokusan in Rinzai practice, there's no such personal issues can be brought up. In Rinzai, they only talk about the koan given by the teacher. So, there's no such discussion about personal issues. If you could visit with Yamaroshi informally, could you bring up questions of what should I do? Sure. We often ask what I can do or what I should do. Sure. So it's not a formal doktan, but we have a communication with teacher. But it's not formal. And it's not certain designated time. And it wasn't just practice-related, it was... Yeah, we can talk about anything, yes.

[65:03]

So, Antai-ji was a very informal place. Nothing formal, except sitting. The story I heard you could maybe tell me was that when Sawakekoto Roshi asked him to be Abbot because he wanted to retire. I don't know anything about any of the services or ceremonies and stuff. I don't want to do any of that. I just want to do Zazen. That's what I heard. Yeah, that sounds like Sawaki Roshi. Many lay people visited Uchiyama Roshi when they had some problems, some issues. They want to talk with Uchiyama Roshi, and Uchiyama Roshi never reject those people and he hears and gives advice whenever it's possible. So it's not a doxxon, but Zen teachers are available to hear and talk with any kind of questions or issues we want.

[66:17]

I was trying to explain that my partner's father is a psychiatrist, but I didn't know the word for psychiatrist, so I was using examples, and he said, oh, you mean he's a priest? Yes, priest is like a psychiatrist in Japan. Here we are. Paragraph 50. So this is a description of his experience with Nyojo in China at Mt. Tien Ton. And now, when he is writing this chapter of Shobo Genzo, it was 1243. So since then, until this first year of Kangen era of Japan, that is 1243,

[67:20]

Eighteen years have passed swiftly within the changes of wind and light. I don't know how many mountains and rivers are there between Mount Tien-tung and this mountain in Echizen where Dogen is now. My late master's beautiful words and wondrous phrases that expressed the true reality have been inscribed within my body, mind, bones, and marrow. So, Nyojo's sayings at this occasion and the way Nyojo and the monks in the assembly were really impressive and he couldn't forget even after 18 years. his description of the scene is really precise.

[68:29]

So I think that experience is still really existing and living within his mind even after 18 years. Many monks thought that the Abbot's general discourse and entering the room were unforgettable. So, of course, for Dogen Zenji, this was really unforgettable. In that night, the light of the crescent moon slightly leaked into the temple buildings. So, it was dark, but there was some light from the crescent moon. Although cuckoos cries incessantly, it was a quiet night." I think this is a really beautiful sentence.

[69:33]

Very poetic. And important thing to hear, at least to me, is this sound of cuckoos and this stillness. Quietness. You know, silence. And within silence, there are kukuzu sounds. Kukuzu sounds make this silence more silent. This kind of feeling is often expressed in haiku. For example, Basho's haiku. You know, something happened. What happened, or the sound of that thing, makes the world more quiet. One of the most famous examples is the hike of a frog jumping into an old pond. An old pond is quiet.

[70:37]

It's something eternal. But at this moment, a frog jumped in and made some sound. This sound is a sound of silence, and it expresses this complete silence. So, this cuckoo's utterance, or just singing, it's not a singing. It said, cuckoo's sound is not melodious. What does it sound like? I don't know. Could we write a haiku about sitting Zazen in the morning and the sound of a garbage truck? That sound of a garbage truck makes Zazen more quiet. When he talks about the light slightly leaking into the temple buildings,

[71:45]

I think so. This is his description of his experience many years ago in China. At that time he was He was 26 years old. He was a young training monk. And when he wrote this shoho-jiso, he was 43 years old and he was the abbot. And yet he didn't have a temple yet, because the temple was still under construction. So he stayed in a very small temple. So this passage of 18 years and this change, from young training monks to the abbot of a new monastery which he has not yet built.

[72:58]

I think this shows his insight of true reality of all beings, I think. And as Dogen Zenji used this word, being time, in each and every bit of reality of all beings is, he used the word, the faucet of being time. So I think what he is trying to show us and what he wrote in Shobo Genzo Uji is the same thing. And when I studied this Shobo Jisso, I found that this is a more clear or in detail explanation about what he wrote in Shobo Genzo Uji.

[74:06]

So I'd like to introduce, I don't have much time, but introduce some part of Uji. Then I think that he wanted to communicate with us using this description of his experience as a true reality of all beings. That is, you know, within, throughout time and space, each and everything is connected. Therefore, this moment, includes the entire past, present, and future, and the entire space. And another moment also includes the entire past and the future, and it has a connection with all beings in the entire universe.

[75:11]

That is what Dogen always wanted you know, show us that reality. We are connected with all beings within time and space. Whenever he talks about Zazen and talks about the reality of all beings, in the case of Uji, using the question about what is time and what is being, I think he is always trying to show us this reality. And as it is said in the Lotus Sutra, all Buddhas appear to this world in order to show us this true reality of all beings. So I think what all Buddhas are doing according to the Lotus Sutra and what Dogen is trying to show us is exactly the same thing. And when we read Shobogen Uji, Uji is very difficult.

[76:20]

But when we study and understand Shofo Jisso and this very concrete example of Dogen's experience, I think we can see that Dogen Zenji wrote in Uji more clear and concrete basis. I don't think I need to... Uji is really difficult. It takes more than one hour to talk even one sentence. But let me read. Then we have some understanding from Shobo Jisho. In this chapter, Shobo Jisho, I think what he is writing in Uji is not so difficult. I hope. In Uji, being time, Shobo Genzo being time, he wrote as follows.

[77:21]

We set the self array, array, a-r-r-a-y, array, array, and make that the whole world. That means we set ourselves array, array, and make that the whole world. That means me and whole world is The same thing. We must see all the various things of the world as so many times. So all beings are all times. Because time and beings are really one reality. These things do not get in each other's way any more than various times get in each other's way. So, things within space and time, each and everything do not get in each other's way, and each time does not

[78:36]

get in each other's way, so that means each thing and each time are independent. Because of this, there is an arising of the religious mind, but this is bodhicitta, body-mind, at the same time. And it is the arising of the time of the same mind. So when we allow body-mind, this entire time and being, that is one with this being, allows body-mind. So it is with practice and attainment of the way, not only allowing body-mind. Allowing body-mind, practice, awakening, and entering nirvana is a process of each stage at each time, each different times, but they are all connected and all one.

[79:49]

That is what Dogen discussed in Shohojiso. And we set ourselves out in array and we see that. So in each moment we see this is me and within this moment entire past and entire future is included or reflected in each moment. Entire past and future are included. Such is the fundamental reason of the way that our self is time, so we are the time. Since such is its fundamental reason, We must study and learn that myriad phenomena and numberless grasses exist over the entire Earth. So each and everything exists over the entire Earth, means we are all connected with everything.

[81:00]

So each and everything are independent and yet at the same time, This entire universe is this thing. And each of the grasses and each of the forms, each and every phenomenal thing exists as the entire Earth, as this entire network of interdependent origination. Each one of us exists within this, as this entirety. These coming and going are the commencement of Buddhist practice. To awaken to this reality, you know, each and everything, that means including ourselves, are connected with all beings and all time, is the beginning or starting point of our practice.

[82:02]

Actually, this is the same reality that, you know, I introduced the description of Rinzai Zen Master Mugakusogen's experience after many years of, you know, strongly agreeing with the Koan of Mu. He found he and entire Ten Direction World is one. And according to Dogen, that is a starting point of our practice. He requested that we need to see this without that kind of intense meditation practice. This is, according to Dogen, this is simple reality. Please. It's more like a foundation, isn't it?

[83:06]

It doesn't mean that I've been practicing now for thirty-some odd years, right? Because I haven't realized this. My practice hasn't started. This is the ground that I'm cultivating, the ground that I'm growing out of. in the case of Dogen's teaching, to awaken to this reality as our personal, like, experience, enlightenment experience. But this is a ground on which we allow the body-mind and practice and live together with all beings, helping each other, supporting each other. So, Fab Dogen is requesting, you know, After such an intensive practice, we should personally awaken to this reality. But our practice in our ordinary day-to-day activities are taking place within this reality.

[84:10]

Me too. When you have arrived within this field of suchness, it is a single grass, a single form. When we see everything is interconnected, we can be a single form or a single grass, a single person. We can be really independent with others. We don't need to rely on others. When we really see we are are interdependent with all beings. We don't need to depend on others. The forms are understood and not understood. The grasps are grasped and not grasped. This is the same as the interact and not interact. Dogen said in Shohojisho, sometimes these are really one, sometimes these are really independent.

[85:17]

As the time right now is all there ever is, this moment is only reality, each being time is without exception entire time. So within this one moment, entire past and entire future, therefore cause and result are included. Entire being, the entire world exists in the time of each and every now. Each and every now. These are all now. Just reflect right now. Is there an entire being or an entire world missing from your present time or not? Nothing is missing. Everything is included. But in spite of this, he's always saying, in spite of this or however, and yet, a person holds various views at that time, he is unenlightened and has yet not learned the Buddha's Dharma.

[86:40]

Hearing the words, the time being, he thinks that at one time, The old Buddha became a creature with three heads and eight arms. This is an example of a slogan quote in the very beginning of the Uji. So we don't need to... I don't have time to discuss further this. But this is the condition of each moment. Sometimes, you know, I use this analogy. when we are Buddhas, when we just started allowing body-mind and started practice. And in the process we have to do so many things, going through so many different conditions. So, all the Buddha became a creature with three heads and eight arms. At another time, he became a 16-foot Buddha.

[87:42]

As a result of all different kinds of experiences in our practice, Buddha became a Buddha. He imagines it is like crossing a river or a mountain. We have to pay attention that Father Dogen said mountains and rivers between Tienton and Echizen, saying the same river and mountain in Uji. He imagined it within time and space. You know, there are many different mountains and rivers we have to climb up and cross over. He imagined it is like crossing a river or a mountain. The river and mountain may still exist, but I have now The Buddha became Buddha. I have now left them behind.

[88:42]

And at the present time, I reside in a splendid Vermilion Palace. That means Buddha Hall. Buddha was enshrined in the Buddha Hall. And he said, the time of practice has gone already. To him, the mountain or river and I are as distant from one another as heaven from earth. When we think in a common sense, you know, the time I was 19 or 20 I already gone far away. But he said that is not only one way of seeing the reality. But the true state of things is not found in this one direction alone. At that time, the mountain was being climbed.

[89:45]

So when we are climbing a mountain, that means we are practicing going through different conditions. And the river being crossed, I was there in time, and the time has to be in me, because being and time are one. So the time and being, when I'm climbing the mountain or crossing the river, then in this moment, this time of climbing the mountain and crossing the river is still part of this moment. These two are not separate. As long as... So, inasmuch as I am there, it cannot be that time passes away. So, even in this time, when Buddha was sitting in the Buddha Hall, the time he was climbing the mountain is still part of this moment.

[90:53]

That is, when he writes about his experience at Mount Tien Ton 18 years later, his experience is still part of his present moment. As long as time is not a modality of going and coming, this means time doesn't fly, doesn't flow. like a stream. That time on the mountain is an immediate present right now on the time being. And yet, as long as time takes upon itself a modality of going and coming, so here again he said two sides of one reality. Once time is flowing, this way, and another is time is moment by moment. It includes entire past and future, but this moment is only reality.

[92:03]

Past has already gone, future has not yet come, so it's not there. But another way of seeing this reality is time is flowing from the past through present to the future. So he always sees both sides. The being in me in the immediate now of the time-being is being-time. So he used, you know, time-being and being-time. So does not the time climbing the mountain or crossing the river Swallow up the time of the splendid Vermilion Place, the time of climbing up mountains. Swallow up means become one with this time.

[93:08]

And does not that time spit out this time. So again he said, these two times are one time. And also he said, these two times are two. One thing becomes two. So again he is saying, these are not one and not two. And the creature with three heads and eight arms is yesterday's time. and the 16-foot Buddha is today's time. Nonetheless, the nature of the truth of this yesterday and today lies in the time when you go directly into the mountains, when we go directly into the mountains and look at the myriad peaks around you. Hence, there is no passing away.

[94:12]

Do you understand? He said, we should directly go into the mountains. And he doesn't explain what this mountain means. But I think this mountain means, you know, the mountain in the poem of Sushi about Mount Rue. You know, the person is coming and going within the mountain. And yet the mountain seems very different. depending upon the person who is standing on that mountain. So, when we are at one time, then the entire past and the entire future is here. All the time is at this moment. And we are really within this. This is a mountain. Within this mountain, all things are like scenery of this moment.

[95:19]

Entire past and entire future and all beings are part of this mountain. Hence, there is no passing away. Hence, there is no passing away, no movement. And finally he says, so even that the three-headed, eight-armed creature makes a passage as my being-time, so Bodhisattva becomes Buddha, or young training monk becomes the Abbot. So even the creature makes a passage as my being-time, Although it might seem as if it were somewhere else far away, it is a time right now.

[96:22]

And the sixteenth Buddha body, Buddha present moment, also makes a passage as my being time. Although it might seem as if it were somewhere else over there, It is the time right now. So I think the reason Dogen Zenji write about his experience 18 years ago in China and writing, so we have to see his situation. Now he is sitting in a small room in a mountain in Japan. and writing his experience 18 years ago in China, still that is not something different place and different time, but he is that experience and Dogen, who is writing this, is at the same time.

[97:31]

So, nothing is beyond or outside this moment. and right now, right here, and Dogen's five skandhas. So, these are true and one, and yet one. This is a cause and result, or past and present. Still, these are all really connected, or we can say, really one thing. All the past experience is still part of myself at this moment. Right now, right here. I think that is the fact Dogen... that is the reality Dogen wants to show us. Asks us to awake, too. And that is the fact Buddha taught as a reality of all beings.

[98:34]

As an interconnection of all beings. Well, I'm sorry, I spoke too long. Thank you.

[98:44]

@Text_v004
@Score_JJ