the truth is called Buddha is called Buddha then the the Buddha Buddha fool fool understand the Buddha's world must be must be appeared as a transformation Buddha is some of a kind of Buddha this is some of a kind of Buddha. This is the Buddha's voice, Buddha's teaching, Buddha's activity, Buddha's preach, Buddha's practice. This is the Sambhogakaya Buddha, then if

[01:07]

you if you understand the Buddha's world it is Buddha, it is Buddha. this Buddha, this Buddha fool understand the Buddha's world true must be appeared in this world as the Sambhogakaya Buddha then this Buddha, Sambhogakaya Buddha must be must appear must appear as Nirmanakaya Buddha and as transforming oh I'm sorry this is transformation Buddha transformation Buddha if you translate you know I'm sorry the person

[02:17]

fool understand the Dhammakaya the Buddha is the Sambhogakaya Buddha this is usually we said Buddha, usually said Buddha, in other words if you practice Zazen, if you practice Buddha's teaching in Tathagata, then you can gradually understand even a little bit this is this is Buddha. Strictly speaking what you can practice the Buddha's teaching is you are identified by Buddha you know they then this is Buddha, what you can practice Zazen, what you can

[03:19]

listen to Buddha's teaching is the Buddha, Sambhogakaya Buddha and then next step we should not we should not keep keep it within your within your heart you know we have to we have to we have to reveal reveal it in any way in any way then you have to you have to appear as Nirmanakaya Buddha, in other words transformation Buddha. Transformation Buddha is your body and mind body and mind, coming with the karma, with the 108 delusions, this is the Nirmanakaya Buddha

[04:30]

then the what he said it must be you know the Buddha's word must be learned from the Tathagata, from the Tathagata. Tathagata means Buddha, Buddha that's why this sutra says not known but known but the Lord Buddha, Lord Buddha know what the truth is. Did you understand? Now only Buddha, only Buddha understand the truth, the Buddha's word. You know, regardless whether the Buddha was born in this world, regardless of whether you are born in this world, truth is truth, truth exists, what Dhammata

[05:41]

exists then anyway the all beings in this world exist, are arrived in this, the truth, the world in the world of truth, the truth, then the in order to understand your life at any cost we have to first understand what the truth is, what the the world, what the world in where human being exist is, then when you understand

[06:44]

the this truth it is Buddha, it is Buddha, that's why only Buddha, known but Buddha, known but Buddha knows what the truth is, then when you understand what human being, when you understand, when you understand what you are, who you are, it is Buddha, it is Buddha, so Buddha, the known but Buddha, what you have knows so well who you are, what the truth is, then it's this sutra says good words must be, must be learned from the Tathagata, Tathagata exists, Tathagata exists regardless of whether the Buddha was born in this

[07:56]

world, you, whether you born, you are born in this world then from this point, from this point, first we have to get rid of a certain type of viewpoint, certain type of viewpoint by which the human, human being is understood we must get rid of such a certain type of viewpoint, because such a certain type of viewpoint is not Buddha, it is the, it is the selfish ideas, it is your viewpoint

[08:59]

which brought up, which brought up, which has brought up in your own circumstances, in your education, certain such, so first we have to, we have to get rid of such a certain type of viewpoint and try to understand what the truth is, what understand the truth is only Buddha then, then the Buddha, the known but, known but the Buddha speak what is, what is right, what is truth

[10:10]

what is truthful but unfortunately human being, it is difficult for human being to understand what is truthful, what is real then it is, it is like a person who is, who is in the complete darkness, complete darkness, when you get in darkness, nothing to see, there is nothing to see when you fall into the darkness, there is nothing to see

[11:11]

ok, what is, what is darkness then the sutra says, in this sutra says when they appear in it, such signs of decay at the disturbance of the epoch when creatures are much attainted, full of greed and poor in broods of goodness

[12:19]

then Shaliputra, the Tathagatas use skillful to designate that one and sole Buddha vehicle by the apparition of the three-fold vehicle when the Tathagata happen to appear at the decay of the epoch this decay is explained in below the bottom of the page 42 it says, literally this is the dregs, dregs in other words, muddy water, muddy water

[13:28]

they are decay of epoch, decay of epoch epoch is long time, long series, long series of time human being evaluate, evaluate themselves in the long series of time then they take it into their head that it is, it is the I, it is the I that troubles, that dreg, that something like a dreg such a, it is like a muddy water so he said, the decay of the epoch, decay of the epoch the decay of the creatures, decay of the creatures

[14:37]

creatures in this case means all beings, all beings in this world so what you, what human being exist is something like a muddy water because we are always create trouble around us the decay of besetting sins, besetting sins do you understand besetting sins? I think this is delusions, according to the buddhism it is 108 delusions through the function of instinct, instinct

[15:56]

we are at another impulse of instinct we are trying to pursue something through the impulse of instinct at that time the mind is distracted, distracted mind is always distracting so this is, this is the muddy water like dregs then decay of creatures, then decay of besetting sins the decay of views, decay of views this is discrimination, this view a certain type of, it means you have a certain type of viewpoint

[16:59]

you know, you have always some hints, some hints of barrier between delusion and Buddha, the good and the bad the truth and blindness, the true and wealth I think you, if you don't have money it's not, it's not a poor person I think if you don't have money we may say it is not so convenience not so convenience for you whatever you do, whenever you do but what you don't have enough money it's not basic troubles, it's not basic troubles

[18:04]

but it doesn't ignore the existence of money then when you have to get the money, you have to do then I think to eat, from this point if you escape from the getting money you have to escape from, you have to avoid from eating a meal because to eat a meal is something like a desire but for the Buddhist student, Buddhist, for human being to eat the meal is to support our Buddha's body and mind that time to eat the meal is not merely desires, but you think so

[19:07]

this desire is to keep the Buddha's mind so from this point, it is not necessary to build to build a fence or barrier between the desire or not desire or beauty, or happiness or poorness delusions and Buddhas, it is not necessary but decay of viewpoint, no decay of views means to have a certain type of viewpoint in terms of your standpoint

[20:15]

which has brought up your certain circumstances certain type of education, certain such this is the decay of views the fifth is the decay of lifetime our body and mind is limited, we think our life, our lifetime is limited, we believe if you think so, this is something like a drag drag of, drag of lifetime then when you fall into the darkness

[21:19]

something like this five, five darkness decay of, decay of the epoch decay of creatures, decay of the setting scenes decay of views, decay of lifetime there is nothing to see what the truth is that's why the Buddha when the Buddha answered to Shaliputra's question five hundred thousand, five thousand people

[22:22]

in congregation went to leave went to leave and the sutra says this person are very proud very proud of themselves then this five thousand proud people went to leave and four weeks the Buddha, Shakyamuni Buddha start to answer to the Shaliputra's questions then what does it mean? what does it mean? no, the sutra put the stress stress under, under the complete difficulties

[23:26]

complete difficulties difficulties to understand for difficulties for the proud person proud person to understand what the truth is then the Shakyamuni Buddha after hundred thousand proud people went to leave then then he felt in the strength of the faith this is very wonderful he said it is good it is good for the proud person to leave then it means if you don't, if you don't believe

[24:30]

this Buddha's word not, I use Buddha's word but this, this is not my word this Buddha's word is real truth without, regardless of whether Buddha was born or not we may say, we may say the person who be aware of the truth what the truth is is called the Buddha you know this Buddha alone can understand what the truth is if you have some a viewpoint, a certain type of viewpoint it is very difficult to understand what the truth is

[25:31]

then the Shakyamuni, this sutra emphasis, emphasis getting rid of, getting rid of our certain type of viewpoint then the Shakyamuni Buddha said Buddha wait for the time wait for the time to speak to speak what is truth what is truthful, what is real this time is when 5,000 proud people went to leave went to leave then at that time he can say it is good it is good for 5,000 proud people to leave

[26:33]

the assembly we feel, we feel in the strength of the faith you know it means it means no one, no one but no one but the Buddha no one but the Buddha can listen to the Buddha's teaching Buddha's teaching in other words no one but, no one but the Buddha can practice zazen can practice zazen can listen to the Buddha's word Buddha's teaching no one but the Buddha can live in this world this world

[27:33]

but actually, but actually the truth should be open should be open to everybody but actually, actually this truth is difficult to understand for 500,000 1,000 proud people this is important um hi hi come on in hello there, how are you? please sit down

[28:37]

I want to listen to you how are you folks, where were we? Bill McNeil and Bob Henswell to AHA didn't they? no they didn't go there um did they? they um studied in the small in the temple of one of the Ramesh Suki's friends smaller temple oh I see and uh if they went to AHA or Sojiji it was just for maybe a an afternoon visit, something like that I see they didn't stay so you were the first student who who was ordained then I was the first first foreigner and first woman and first foreign woman to stay as long as I stayed the longest how long were you there at the time? about 7 or 8 months

[29:39]

not straight but divided um they, it was quite a struggle to get them to let me stay um they wanted they wanted me to go to Sojiji because Sojiji is in the big city of Yokohama and they sent most of their foreign visitors and students there because they figured a big city they could adjust better um Sojiji is in the city Sojiji is very close to Yokohama to all extents and purposes you can say it's there it's in Tsurumi but it's just very close to Yokohama and of course Enkichi is over closer to the Japanese sea and uh pretty much in the mountains far more plus a hard climb that's why that's why I wanted to go to the

[30:40]

remote place rather than the city and of course I wanted to go to Enkichi because Jodan had Jodan's family How did you feel Jean? When Graham came and sort of began changing things a little bit Graham sort of was a kind of new student I missed that this is what happened Dick and Graham had just started when I went to Japan I shouldn't say just but not for very long you know just a short time so um I missed it I know

[31:43]

that it did cause a lot of violent reactions among some of the older people What kind of reaction? I mean Graham was the first person who thought Jean you were saying that you missed Graham and Dick sort of when they came but you later found out that there was some sort of feeling about them that Graham was too strict Yes this warm as I say casual relationship that we had This one's for you Be careful it's very hot We're sort of eliminated I mean I think there is two things like having specific appointments to see and talk with Reverend Suzuki well in the old days we we never even

[32:44]

thought in terms of that way when we wanted to go and see him or call him up we would and of course after Sunday lecture we used to take him out for dinner before Mr. Suzuki came we used to have dinner together in one of the Japanese restaurants downtown and I think they made it much more formal all of a sudden from this sort of free and easy casual way to suddenly plunge into this formal atmosphere responsive feeling of anger and surprise When did Oksana come? I thought it was later When did Oksana come? Before you came? Before I went to Japan She came

[33:45]

let's see he was over here two years the rule you know usually in Japan is if they're over if they're in a foreign country for two years before their family comes always? that's the rule so let's see if he came over in 59 she must have come in 61 yeah that's about it well if you left in May of 62 March of 62 and she'd been here some time about a year not quite I think she came in the summer of 61 and which you see which you see was maybe just two years since he'd come the same thing happened to Reverend Padagary he was over here two years before his wife came but this young boy from Hokkaido that's coming with his wife

[34:47]

maybe did you think that Roshi would eventually return when he first came when you first met him yeah he was always sort of a worry for us I think we felt a little more secure when Oksan came but you see he turned over his temple to his son you know all these priests have temples whatever kind of earth whatever kind of age comes now you can go to the moon whatever

[35:49]

happens to appear around us anybody can live in this world this is because the truth is open to everybody but practically speaking the truth is it is difficult it is difficult to understand for proud people 5000 proud monks nuns lay devotees of both sexes in congregations in human beings in human society wherever you go you have to believe you have to believe our activity should be based on Buddha's word

[36:50]

if you cannot believe this word such a word it is impossible it is impossible to create your own life to create your vivid life it is impossible to walk ahead right now step by step what you can walk ahead step by step means you live already in the truth in the world of truth regardless of the idea whether you know or not then Buddha explained the Shaliputra

[37:53]

now when they appear when the Tathagata happen to appear at such a time at such a time which human beings create lots of troubles lots of troubles such as the decay of the decay of creatures the decay of sins the decay of use the decay of lifetimes inside at that time at that time the Tathagata happen to appear happen to appear whatever kind of troubles you have even the troubles should be based on Buddha's word what you think what you attach it to attach it to trouble

[38:59]

that's my trouble is just is just your viewpoint in other words such a trouble is just one point of a huge field in a huge field just very tiny things that's why Buddha said Shaliputra when the Tathagata happens to appear at such a time whenever you human beings create troubles when they appear such signs of decay disturbances of the epoch when creatures are much

[40:00]

tainted poor in roots of goodness then Shaliputra the Tathagata use skillfully to designate that one and soul Buddha vehicle by the appellation of the three-fold vehicle three-fold vehicle is Shravaka Buddha and Pratikabuddha Pratikabuddha and Bodhisattva this is three-fold vehicle then the Buddha explained just one and soul vehicle just one and soul important point through the three-fold

[41:02]

vehicles through the three-fold vehicles sometimes the Buddha becomes Shravaka Buddha sometimes Buddha appears before you as Pratikabuddha sometimes he appears before you as Bodhisattva even Buddha even Buddha understand even Buddha understand the truth he has he has to be open to everybody

[42:04]

his experience his experience must be open to everybody then by the appellation of the three vehicles three-fold vehicle he explained about one and soul important point it means whatever, whenever however you do it is impossible to escape the Buddha's world of course Buddha's world appears in this world before you as Bodhisattva as Shravaka Buddha as Pratikabuddha as hell as hungry ghost

[43:05]

and such and such and he explained about twelve chains of causation the principle of life is that life is suffering what pleasure is what perception is what the empty is what conditioned origination is even whatever whatever Shakyamuni Buddha explained what human being is it is just one point in a big huge field like little trees like tiny

[44:06]

flowers which is blooming in the road side unfortunately human being attached to such such the conception of Buddha if Shakyamuni Buddha explained human being possess the Buddha form human being concentrate on what Buddha is it looks like a person who get in the darkness if you get in the darkness it is impossible to see it because darkness means to see something from the viewpoint of certain type

[45:08]

then wherever the Dogon then says ah in Shobo Genzo ah ah ah the person death the person death is the Buddha's life if you if you hate if you avoid

[46:16]

this you miss you loose the Buddha's life if you attach if you attach the person death you also loose the Buddha's life ah ah without avoiding without avoiding and attaching it is time when you go into Buddha's home

[47:17]

Buddha's life nevertheless ah you should never ah you should never think ah of it with your own mind your own word by casting away body and our body and mind when you go into the Buddha's life your life

[48:21]

is going on from the Buddha's life nevertheless your life is learnt from the Tathagata if you follow in this way without a particular effort without particular energies without worrying without hesitating you become Buddha you become Buddha ah

[49:25]

so you know the world in which human being exists is real huge world whatever kind whatever Shakyamuni Buddha explained about human being in various direction direction it is still just a point just one point in the huge big field ah when you whatever you can do in the huge big field you can

[50:29]

accept Buddha's teaching straightforwardly without attaching to it even if you attach to even the Buddha the Buddha make you troubles then even the Buddha taught by Buddha is based on the based on the world big world big stage of world then from this point

[51:29]

there is nothing to attach to it attach this is my this is I something like this if there is nothing to attach what should we do then Dogen Zen says it is easy way to become Buddha ah you try to do good you don't try to do bad without attaching the birth and death

[52:30]

you are considerate you are considerate to all beings all beings you pay respect to superior you give kindness to inferior without avoiding this world without longing for nirvana without thinking of the world of nirvana without being

[53:41]

worried about the Buddha's world without seeking for anything else you try to do good you don't try to do bad this is very simple very simple at every moment whatever you met whatever you met whenever you met something you try to do good you try to do good ah

[54:47]

such a way of attitude way of life you try to do good whenever you met whenever you encounter whenever you encounter you try to do good as long as you stay in tasar of course you have sometimes to complain to be peevish to yourself but without

[55:56]

relying upon such a peevishness to complain you try to do good practice good as long as you stay in tasar regardless of whether you don't know or not I think it is very difficult to understand when zazen is good but that's alright you don't care whether the zazen is good or not all you have to do is to take good care of this chance based on conditioned origination if you

[57:00]

accumulate accumulate this attitude of life the time to understand the time to understand what the Buddha's world is why the zazen is Buddha should become should come uh Dogen Zen says toku ippo tsu ippo toku ippo means when you gain one thing tsu ippo you complete that complete that that's all what you have to do gu ichigyo

[58:04]

shu ichigyo gu ichigyo means when you encounter one thing you practice you practice this when you encounter zazen now you complete zazen when you listen when you encounter listen you complete this when you encounter the chance to wash your hand you complete this this is this is our life this is our life based on the Buddha's world

[59:05]

if you look at look at this in the term of your intellectual way of thinking it is very difficult to understand you have you are always you are always kicked out by Shakyamuni Buddha even though you ask very often over and over again what truth is, what zazen is Buddha always kicked out kicked out your question then when you disappear completely disappear when you completely disappear that time Shakyamuni Buddha will start to talk, answer to your question do you understand? this is

[60:12]

this is the outline, the meaning what the chapter 2 want to explain in this chapter it tries to explain the Dhammata about the subject of Dhammata the truth in this Buddha's world universe all beings exist right in the middle of Dhammata the truth so if you if you don't believe this Dhammata it's impossible to understand everything even your life and

[62:06]

Shaliputra Shaliputra in the last last of this chapter Shaliputra tells the Buddha about his own bliss through the Buddha's teaching because by changing his his own viewpoint of life which he had have he can understand

[63:06]

the Buddha's teaching then then whatever he can do everything comes from

[63:26]

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