I'm very grateful that Shohaku is here with us today. Shohaku has done his own commentaries on the Genjo Koan, is in the midst of translating his teacher's commentaries on the Genjo Koan, and now we have Senes, which I haven't seen translated anywhere, which is maybe the earliest commentaries on the Genjo Koan. We're very lucky, and I don't want to stall us. Let's just get right into it. But thank you for coming. Thank you very much. Good afternoon. Good afternoon. Maybe in October last year, Michael asked me if I want to have a workshop at the Zen Center on Genjo Koan.

[01:07]

And I thought in February. I thought I had a lot of time to prepare. So I thought it might be interesting for me and for you to study Genjo Koan with the oldest commentary of Shobo Genzo, made by Dogen's direct disciple. And when I translated my teacher's commentary, I made the first draft, and now I'm working on improving the English with Michael and Taiyo.

[02:08]

When I translated that book, I tried to study as many commentary as possible to avoid mistaken understanding. And I made a very rough translation of that commentary, the oldest commentary. So in October, I thought this is a nice occasion to type it and to make a little better English translation. But unfortunately, I didn't have much time to work on this project. When I was in Minneapolis last December, I typed it and made a little changes. And I asked Taigen and Leighton to check the grammatical mistakes.

[03:12]

So that is what you have now. So this is still very rough translation. So please don't trust this translation. as a kind of an introduction to this oldest commentary on Shobo Genzo. Today I just talk on the commentary on the part of Genjo Kōan. I'd like to briefly talk on the history of studying Shobo Genzo. And that's why I also prepared the collection of the short biographies of early Sotozen masters.

[04:20]

When I made this, I didn't know, no, I didn't remember Those people are in this book, Soto Zen in Medieval Japan by William Spodiford. So if you are interested in those people or the history of early Soto Zen in Japan, I recommend you to read this book. I brought those books. I'll talk about these books later. As I think all of you know, Shobo Genzo is a collection of short essays written by Dogen.

[05:23]

and it was compiled and made There are many different schools of scholars who compiled those versions. Basically, there are three or four collections of Shobo Genzo. One is called 75 Chapters of Shobo Genzo. and another 12 volumes of a chapter of Shobo Genzo. And also there are 60 volumes, versions of Shobo Genzo, and 28 collections of 28 fascicles of Shobo Genzo. And finally, there are 95 volume version that was made or collected by the abbot of Eheiji in the 18th century.

[06:46]

Anyway, this commentary written by Dogen's direct disciples whose names were Senrei and Kyogo. Senrei was Dogen's disciple, and Kyogo was Senrei's disciple, based on 75-volume version of Shobo Genzo. The reason why I translate these short biographies of early masters is I thought I didn't have time to talk of each of them. So please read this later by yourself. So I just mentioned the names. Yes. Could you take a look at page 10 of this collection of the biographies?

[08:13]

I put a chart, lineage chart, of people under Dogen. As you know, Dogen's major Dharma successor was Ejo. Ejo was the second abbot of a heiji, and many chapters of Shobo Genzo were copied by Ejo. And some scholars think Ejo was the person who made that collection, 75 version and 12 version of collections. Some scholars think that was made by Dogen himself. Since I'm not a scholar, I don't know. And I feel lucky I can say I don't know. And Ejo's main successor was Tetsugikai.

[09:25]

Tetsugikai was the third abbot of a heiji. And Tetsugikai's disciple was Keizan Jokin. And Keizan Jokin was the founder of Sojiji, another major monastery in Soto School, Japan. And Keizan's lineage become the mainstream Soto Zen, as you know. But those are not only students or lineage under Dogen. It said Dogen had three Dharma successors, two beside Ejo. One is Senne and it said another is a monk whose name was Sokai.

[10:31]

But this person, Sokai, died when he was 27. very early. So basically, Ejo and Senrei was two Dharma successors of Dogen. And this Senrei and Kyogo were the people who made this commentary of so-called traditionally, this commentary was called Gosho. First, Senrei wrote his own commentary. And later, his disciple, Kyogo, added his own commentary and put it together. And that was called Gosho, or lately, Japanese scholar calls it Kikigaki-sho.

[11:36]

Kikigaki literally means memo or commentary. Memo, Faton is hard. And Faton is hard. Listen. That was written by Senne. And Sho, Kikigaki and Sho. Sho literally means extract. And this Sho was written by Kyogo. And they put them together. And Kyogo put them together. And these Kikigaki and Sho all together is called Gosho, traditionally. But modern scholars call this Kikigaki and Sho because they are a collection of two different commentaries by two different people. After Kyōgo, Senrei practiced with Dogen, probably until his Dogen's death.

[12:52]

And after Dogen died, Senrei moved to Kyoto. and built, I think, a small temple where Dogen's cremation was taking place. That is in the east part of Kyoto, Kyoto City, near Yasaka Jinja. The name of the temple was Yokoji. Yokoji is the same character with Ei in Eiheiji, and Ko is the same character with Ko in Koshouji. Koshouji is the first monastery Dogen founded before he moved to Fukui Prefecture.

[13:54]

So Yokoji, I think the name of this temple, Yokoji, came from Eheji and Koshouji. But unfortunately, after Kyogo, this temple didn't exist for a long time. Somehow it disappeared. It said until 5th Havoc. So after three, about after Kyōgo, it existed, but somehow it disappeared. So there's no one after Kyōgo in this lineage chart. So Senrei and Kyogo's lineage is one of the kind of outside of mainstream Soto. And other important people who received Dharma transmission from Ejo beside Tetsugikai

[15:06]

This person was actually a Chinese. He was born in China. And when Dogen went to China and practiced with Tendo Nyojo, Jacuen was still a very young monk, and maybe Jacuen liked Dogen. So after Dogen came back to Japan, went back to Japan, Jacuen came from China to Japan and practiced with Dogen. And yet he didn't receive transmission from Dogen, but received transmission from Ejo, And after Dogen's death, Jakuen moves to a temple named Hōkyō-ji.

[16:13]

Hōkyō-ji is still there, near from Eheiji. It's a very beautiful place, but in a very deep mountain. And it said Jakuen sat by himself. for many years, until his disciple came. And that disciple was Jien. Kagari Hoshi's temple was? Hōkyōji. Hōkyōji, was that made after? No, different character. Different character. In the case of Hōkyōji in Minnesota, is Hōkyō-in, Hōkyō-zanmai, treasure villa. But this hokyo came out of the name of the era when Dogen practiced with Nyojo. So hokyo, you know, the Dogen's journal was called Hokyoki, that hokyo.

[17:16]

So this person, ,, I'm sorry, ,, is a disciple of . And this lineage became very important in the history of Soto school, beside Keizan's line. Because maybe I have to talk about a short history of Eiji after Eijo. Tetsugikai was the main successor of Eijo, the second robot. But somehow, Tetsugikai had some conflict with other people. maybe the person whose name is Gi-en in this lineage chart.

[18:26]

Gi-en become the fourth abbot. Somehow, though Tetsurikai became the abbot success after Ejo retired, somehow he had to resign. And Ejo became the abbot again. because of some problem. And there are many, how can I say, interpretation of fatwasan conflict. And I don't know, actually. And when Eijo died, Tetsugikai became the abbot again. But after six years or so, he had to leave. Then after Tetsugikai left from Ehe to Daijoji, this person, Gien, became the abbot, the fourth abbot. Ganguan Gien? No, Gien.

[19:28]

Gien, right after, below Gien. I mean, Tetsugikai. But it's sound, when Gien was the abbot of Heiji, they didn't have many monks. Many monks left Heiji with Tetsugikai and Keizan's line. And when Gien died, no one succeeded Heiji from Gien. so they didn't have many monks, and the buildings of Eiheiji was maybe half lost, or burned, or something. So since there was no, Gien had no successor, this person, Jaquen's disciple, Gi-un, was asked to be the fifth abbot of Eiheiji.

[20:33]

And after this person, Giyun, the Awasi of Eheiji was taken by Giyun's, I mean, yes, Giyun's or Jaquen's teenage until, I think, until 17th century. So this lineage took a hazy, but it kind of a small number of people and temples, I think, in comparison with Kaizen's lineage. And the next person, Kangang Gi-in, not many things were known about this person. But it said this Kangang Gi-in was the prince, I mean, son of the emperor.

[21:39]

But somehow he became a monk at Tendai School. and he became Dogen's disciples. And he, Kangan Gin, went to China twice. Once, it said, right after Dogen's death. And second time, about, I think, 10 years after Dogen's death. And this time, Kangan Giyin brought or took Eihei Korok, that is a collection of Dogen's Jodo, or formal Dharma discourses, recorded in Chinese, that has ten volumes. That's a collection of Jodo and Dogen's Chinese poems.

[22:42]

And Gin went to China with this text and asked Dogen's, one of Dogen's Dharma brothers under Tendo Nyojo, to make selection. And this person, Kan Mugai Gion, made a collection and made a smaller version of Ehe Koroku. named Eihei Genzenji Goroku, or Collection of Zen Master Dogen's Sayings. And after he came back to Japan, he built a temple in Kyushu. So this person also left, separated from Eiheiji. So not many people remain at a heiji after Eijo's death. They had some problems there, I think.

[23:48]

And Kangan Jin's lineage later become kind of a bigger group of people. And it's still there. So in the Dogen's stream, the main stream is Ejo, Gikai, and Keizan. But another streams is Jaquien, Gyum, and their lineage. And Senrei and Kyogo's line. Those are kind of a major streams. and after Dogen. And it's kind of a strange thing that those teachers after Dogen are very quiet in terms of studying Shobo Genzo.

[24:55]

I mean, Senrei and Kyogo are only people who wrote commentary on Shobo Genzo. And another person, Gyun, the disciple of Jakuen, wrote not a commentary but verses, collection of poems on each chapter of Shobo Genzo, on the 60-volume version of Shobo Genzo. And those two are only people who wrote something about Shobo Genzo. As far as I know, now we have, today we have an eminent Dogen scholar from Japan and from Stanford. I think they know better than me. I mean, Ishii Seijin-san is from Komagawa University. He's a very eminent Dogen scholar.

[25:58]

And also, Karl Wilfert is, I think, the most important Dogen scholar in this country. So please, if you have questions, please ask them. They know better than me. Anyway, beside Kyōgo, Senrei and Kyōgo, and this Giyun who wrote poems, one poem a chapter, so it's not a lot. I mean, 60 poems. It's many, but that's it. I wonder why not many people studied Shōbō Genzo. And what they studied is, in the Keizan line, their main things to study was so-called goi, or five ranks, a kind of a koan.

[27:10]

So actually, after Dogen died, Shobo Uendo wasn't studied much until 17th century. Is that because the texts weren't that available, or do you think, is that, why do you think? Well, I don't really know. It's very difficult to study. And you know, it was, you know, handwritten. So it's not possible to, you know, publish, can I say, make so many copies. So I think that is true. Shobo Gendo was not available for so many people. But if they want to study, I think they can make copies and more commented.

[28:17]

So it was in the AHE library. Maybe so. So as I said, until 17th century, Dogen Shobo Genzo wasn't studied so much. It was copied and kind of a how can I say, stored as a treasure. So shobo genzo is not something they had to study, but it's kind of an object of worship or stored as a treasure. But in the 17th century, in Tokugawa period, there was a few Chinese Zen masters came to Japan from Ming Dynasty China, and one of them was Obaku Ingen.

[29:24]

And Obaku Ingen established a third Zen school in Japan. Third means Soto-shu and Rinzai-shu and Obaku-shu. We have three Zen schools. And... First, Japanese Zen masters thought that since Obaku came from China, Obaku's Zen must be authentic. So first, they tried to study with Obaku, both Japanese Rinzai and Soto masters. But later they found Wobaku's Zen is somehow different from Dogen. So they started to study Dogen again.

[30:29]

And those people are like Geshu Soko, or Manzan Dohaku, or Menzan Zuihou, those great Soto Zen masters. And they started to make commentary on Shobo Genzo. And for them, since the gosho made by Senne and Kyogo was only one commentary made by Dogen's disciple, this gosho become kind of an authority So all those soto scholars in Tokugawa period studied this gosho. And this gosho become a source of authority until recently.

[31:35]

What changed recently? I'll talk a little later. And the reason why I bought these books are, let's see. This is a complete collection of Dogen's writings, two volumes. And the first volume is a collection of Shobo Genzo. And this is rest of Dogen's writings. So Sho Bogenzo is very big. So Dogen wrote many things, but somehow his students and grandsons didn't write a lot. And this is a collection of Dogen's handwritings, Dogen's calligraphy.

[32:40]

So I think we are great. If you are interested, please take a look. This is Dogen's original writings before publication. Some scholars doubt whether this is Dogen or not. Of course, that's scholars' job. And this one is a collection of commentaries made before Meiji era, that means in Tokugawa era, including Gosho and commentaries made by masters in Tokugawa period. It has, so it has 10 volumes. And in the modern times, after Meiji, that means after 19th century, this is a commentary on, not a commentary, but a record of Teisho,

[34:00]

by Nishihari Bokusan Zenji. Nishihari Bokusan was most important modern Soto Zen masters. Tissue is formal lecture. Yes, well, yeah, lecture. And this is, this is Nishihari Bokusan's commentary or understanding is based on Gosho. So that's why Gosho has been authority until recently. And Nishihari Zenji's main student, not a disciple, was Oka Sotan, who was abbot of Shuzhenji. And that Shuzhenji, one of the disciples of Nishihari Bokusan was Kishidawa Iyan Roshi. And Kisada Iyan studied with Oka Sotan.

[35:04]

And also Hashimoto Eiko Roshi practiced with this Master Oka Sotan. And also Sawaki Kodo Roshi practiced with them. And Kishida Iwan Roshi was a teacher. Suzuki Shunryo Roshi studied. Not a disciple, but studied. And Hashimoto Roshi was a teacher of Katagiri Roshi. Katagiri Roshi practiced with Hashimoto Roshi at Heiji. And Hashimoto Roshi was Godo. And of course, Sawaki Roshi is my teacher's teacher. So those three lineages, Suzuki Roshi's lineage, Katagiri Roshi's lineage, and my lineage, came from this person, Nishihari Bokusan's, not a direct lineage, but a kind of a stream.

[36:09]

I said Gosho still has authority until recently. That means after I left Komazawa University, that means 30 years ago, During this last 30 years, the study, style of study of Dogen in Soto school has kind of changed. You know, study scholars, Komazawa scholars become, please ask Ishii-sensei later, have changed. You know, until when I was a student, Komazawa University, the president of the university was Kurebayashi Kodo, who is the person who made this book. who edit, compiled, and published this book.

[37:25]

So the main professors at Komoda University was studying Dogen based on their understanding. After I left Komazawa, it's changed. Scholars become more critical. And they don't think Gosho is an authority. Rather, some scholars think Gosho made, how can I say, misunderstanding of Dogen. Gosho was not, how can I say, the authentic, doesn't present authentic understanding of Dogen.

[38:27]

Somehow it was, how can I say, twisted. Anyway, that is about what I can say about the importance and the history, importance of Gosho and the history of how Shobo Gendo has been studied in Soto school. Of course, there are many more things I have to say, but since we don't have much time, I'd like to start to talk on the commentary on Shobo, I mean, Kenjo-kohan. Do you have any questions so far? Please. Do you still consider Koshio to be an authority? Me, personally? No.

[39:29]

I mean, I studied Shobo Genzo with my teacher, Uchiyama Koshio Roshi, and his teacher is Sawaki Kozo Roshi. And I think Sawaki Roshi and Uchama Roshi's interpretation is somehow different from Gosho. They didn't criticize theoretically. They think Gosho is most authoritative. But somehow their way of expressing dharma or their own practice is different from Gosho's. So my understanding of Genjo Koan And Gosho's commentary often contradicts it. That is the most important and interesting point to study Gosho for me.

[40:33]

And when I read and talk on each commentary, on each section of Genjo Koan, maybe I mention what is my understanding. and how different from Gosho. Okay. Is Kishizawa Iyan's commentary based on Gosho? Who? Kishizawa Iyan, Roshi's. I think so. I think so. Please. It seems like every major change in school coincides with the major social change of Japan's political system. Try to analyze it.

[41:34]

But is there a direct correlation, or is that just my simple question? Of course it has something to do with the history or situation, condition of Japanese society. Now it goes to the original source, trying to avoid some politics. Is that part of the attempt to remove interpretation from politics? Well, I'm not sure. It's a kind of... What people are doing right now can be another, I cannot say, continuation of something political. So we cannot tell. Please. What number version of Shobo Genzo was, as I understand it, the commentary straight out on koans, the old koans? Well, in a sense, almost all chapters of Shobo Genzo, Dogen, discussed about some koan.

[42:45]

And as I'm going to talk For him, koan means genjo koan. And koan as stories or question and answers between Chinese masters and their students. A certain expression of this genjo koan. Other questions? So are you OK so far? OK, what time should we have? 3.20. 3.20, OK. I'm not sure whether this is a real original written by Kyogo or not, but some people believe so.

[43:51]

Some scholars not. But this is how Gosho was written. And this is kind of a maker printing. Honestly speaking, I cannot read this part. You can't read it because the handwriting isn't watchable or the characters changed? I don't know much knowledge about calligraphy and classic Japanese. So I'm very grateful for the works of the scholars. Okay, now I'd like to start to talk on what Senmei and Kyogo are saying about Shōbō Genzō Goan. Can I ask one question?

[44:53]

Do the scholars agree that, you know, that the two, what you just showed us, the actual printed Japanese is actually what is the handwritten part or is there even disagreement about that? Could you say that again? Well, there's the calligraphy part and then there's the printed part. You said that the scholars you know, have figured out that this is what he was, what he wrote, and then put it into modern Japanese. Is there a disagreement even about that? I think so. Yeah. Many, each scholar has different opinions. Okay. Yeah. But as a kind of a bibliography, there's a certain fixed way to read the original handwriting.

[45:55]

So I think this is... This copy is made by Ishii Seijin-san at Stanford, and he gave it to me. This is the text, Modern Soto Scholar Study Gosho. Of course, there are many different interpretations of what they are saying. Since I am not a scholar, I don't have much knowledge about classic Japanese. And since I'm a practitioner, my understanding came out of my practice.

[47:04]

So from the academic point of view, I think I make many mistakes and strange understanding. But that is my karma. I mean, I started to work on translation when I was in Massachusetts. From 1975 to 81, someone brought a translation of Kansai Zen. And when I read it, I thought, this is not what Dogen said. And I tried to make my own translation. That was the first time I translated Dogen. So at that time, you know, there are not many Dogen translation.

[48:08]

But after, since then, you know, for 25 years, there are many good translations now. And now Carl Dufelt is working on new translation of Shobo Genzo as a part of a project sponsored by Japanese Soto School. I think his translation will be the best so far, maybe not for a long time. In the very beginning, Kyogo and Senne. Senne is a teacher and Kyogo was a Senne student. But in this collection of commentaries, Kyogo put his comment first and Senne's comment second.

[49:19]

Since we don't have so much time, I cannot read sentence by sentence. So I try to pick up important points. The first part is about the title, Shobo Genzo, Genzo Koan. I think the part of Shobo Genzo is not so difficult to understand. And I think it's pretty much understandable. So I'd like to start the part of their commentary on Genjo and Koan. That is in this handout. Page 2, I think.

[50:37]

The word Genjo Koan can be used together with any names. 1, 2, 3, paragraph 4 of page 2. I made a different version. I'm sorry. May I have that copy? Do you have extra? It said, the word genjo koan can be used together with any names. When we expound the dharma of being, or u, we can say genjo koan of being.

[51:53]

And when we expound the dharma of non-being, or mu, we can say genjo koan of non-being. And when we expound the dharma of neither being nor non-being, or ti lu ti mu, we can speak in the same way. So according to this comment, can be expressed in many different ways. To say U or B is genjokoan. It's one way to express genjokoan. To say NUR. who are no, no non-being. As, you know, Dogen said, in the first sentence of Genjo Koan, there are derision, enlightenment, buddhas, living beings, practice, and life and death.

[52:59]

And in the second sentence, he said, there aren't, there is not such thing. So, according to this comment, Genjo Koan can be expressed in any way we can say there are both things and they are not both simple or we can say neither being nor non-being and he said so this genjokoan is a name of the reality expressed by many different expressions in Buddhism or Zen. That reality is called Genjo Koa. And he said, each title of the 75 chapters of this writing, Shobo Genzo, can be called Genjo Koa.

[54:02]

That means all the chapters, all 75 chapters can be called Genjo Koa. So according to this commentary by Gosho, Genjoukowan is a very basic fundamental concept or keyword of entire Shobo Genjou. What Dogen is trying to say in the entire Shobo Genjou is Genjoukowan. And in order to explain what the Genjo Koan is, Dogen wrote 75 chapters. And he said, there can be the Genjo of delusion and the Genjo of realization. So delusion is part of Genjo Koan. And enlightenment or realization is part of genjou koan.

[55:06]

Or the genjou koan of a fish, and a monk's staff. That means each and everything is genjou koan. because the reality of each thing is manifested. This manifested is the translation of the word genjo, within each thing. So everything around us, not only around us, but also things inside of us, are all genjo core. This delusion is the delusion at the time when all dharmas are the Buddha dharma. When Dogen talks about delusion, according to this commentary, this delusion is part of Buddha dharma, not something we need to eliminate, not something we have to dislike or something we have to escape.

[56:18]

After all, this expression, kenjo koan, is to express the meaning that has been transmitted in this translation. The truth or essential teaching of this tradition is expressed by Dogen with this expression, kenjo koan. So according to this commentary, genjo-kowan is the keyword of the entire teaching of Dogen. And they start to talk about kowan, genjo and kowan. The koan refers to this Shobo Genzo. This koan, in Genjo koan, refers to Shobo Genzo itself.

[57:27]

And Shobo Genzo means the treasury of true dharma. And when Buddha, Shakyamuni Buddha, transmitted dharma to Mahagasyapa, Buddha said, I have Shobo Genzo. I have treasury of true Dharma eye and wondrous mind of Nirvana. And I transmit this to Mahakasyapa. So something, basic point. What has been transmitted from Buddha to, in this case, Dogen, through successive ancestors, is shobo genzo. And here, this genzo koa is referred to that thing.

[58:33]

that has been transmitted to Buddhas and ancestors are all genjō koa. He said, a genjo or manifestation does not mean that something that has been concealed is now being redeemed. We should not consider that this genjo or manifestation is supposed to be hidden or concealed. As the literal meaning of Chinese character means to appear or to manifest or to actualize.

[59:36]

So and means to become or complete. So means something which was not there, or which was hidden, or which we cannot see, become clear, or appeared, or manifested, or actualized. Then we can see it. But according to this commentary, doesn't mean something concealed, something hidden in the past become clear, become appear in front of us and now we can see. But he said, Kenjo is something which never be hidden, never be concealed.

[60:41]

Kenjo is The meaning of the word genjo means the reality which is always revealed, never hidden. That was their understanding of gen and jo, too. And in the next paragraph, we is about . We should carefully think over this word literally meaning of this and the Chinese character is to become, as I said, or become or complete or accomplish. In discussion, the meaning of This literally means that this body itself becomes a Buddha.

[61:46]

So this body becomes a Buddha. This is the teaching in the Japanese Vajrayana school or Shingon school. The founder of the Japanese Shingon school, whose name was Kukai, wrote a writing titled Sokshinjo Butsuji. And he said, this body, this actual body, human body, becomes Buddha. And as Kala said, the expression, the mind is itself Buddha. This is a saying in Zen literature, in Koan's story. It is not in accord with Buddha Dharma, some Kala said. Because such a Buddha that becomes a Buddha at a certain time. So something or someone who was not a Buddha becomes Buddha at certain time through certain practice or experience.

[63:01]

The person felt it's not a... Like I said, it's not the real Buddha. It cannot be revered because it is very inferior. But what she is saying is the Dharmakaya Buddha, which has been Buddha from the very beginning to the endless end. So in this case, this Buddha is not a person. Dharmakaya is the real Buddha. A person who used to be deluded and would become enlightened through practice is not, ultimately speaking, a Buddha. This idea, I think, is what Dogen tried to criticize. This means the expression for this idea is Honjo, Hon originally.

[64:11]

From the very original beginning, Buddha is already Buddha. And Buddha never changed, never deluded. That is Honjo, or original Buddha. I don't know how to translate into English, but what Dogen tried to say using the word genjo means at this moment, with this practice, the Buddha is manifested. not some kind of alternate reality. Beyond this person's life, beyond this person's practice, beyond this person's experience is not a real Buddha. that they'd rather comment on again at Joe.

[65:26]

And next paragraph, page four, second line of page four, they talk about corn. This word, koan, came from the mundane world. So this expression, koan, originally was not the Buddhist term. But this came from ordinary society in China. This should be understood in both worldly and supra-worldly meaning. So he said the word koan can be interpreted in two ways.

[66:32]

One is original meaning in the ordinary society and another is as Buddha Dharma. And to equalize an equal condition is called to be public. The Chinese character for call literally means to be public. And the definition of to be being public according to this commentary, is to equalize an unequal condition. To equalize an unequal condition is called to be public. That means, I think, as a public person, not private, a public person, like an emperor or a government official,

[67:39]

They have to do things in order to make all people happy. So if there is something unfair, they have to change it. Not many actual government do this. Not many actual government officials try to do things in this way. But that is the idea, like the legal systems. Yes. So this word, koan, came from a legal system in China. So koan means something which is public. It is not private. So you mean something like a public official? Mm-hmm. You have some sense of... Is he saying that this is where it's made official? Yes.

[68:43]

Actually, the word as compound means official document. Actually, where is that book? And Dogen and Gosho use not use this Chinese character.

[69:46]

But the Chinese character Dogen and Gosho use this an. And the ko in kan. And the place of this an. This part is the same. It's all for me to create something on something. And this part needs cleaning. And in this case, this part needs home. And the literal view of this Chinese character is like this. You know, this part, you know, all the way in, and all six of this, and root, and this.

[70:55]

I was in a government office, and people, government officers, put the government document, official document on the piece, and what they do, it's a thing. But, you know, the problem should be, how should problems should be taken care of? So it's an important thing to consider. So as a traditional understanding, this form, as a compound, public document, or role, role, you know, a legal place. Yeah, yeah. You should try to enter. When something is issued by the ruling party, no one can question, no one can against it, but the people have to accept it without question.

[72:11]

So this all means the law of truth could without question. with an absolute authority. So we have to study, and do something, and do something according to the law, or principle, or rules. And, you see, Francis told me that this all, in its original means acceptance, made by a judge. Oh. And some sentence is made by a judge. People to vote. The verdict. The verdict. In English, we say spoken from. Spoken from an authority. Yes, yes.

[73:13]

An authority says this and now. It's something we have to start to follow. We have to obey. That is also a reading of Kor. And the collection of Zen master's sayings called Kor, because that expressed the absolute meaning. We cannot doubt or question, but we have to study and follow. And those Koran stories are given from the teacher to the student, a kind of one student had to study. That's why koa become a question, question from a teacher who has also written to the students. That's the use of the meaning of koa in Zen practice.

[74:22]

And this time, as I said, we start to place our funding on something. And, you know, the English word, myself, means amber in Japanese. That one is the place and to try to add a treatment to, how can I say, think that thing. I think that it found this comment that Gosho, excuse me, Gosho's understanding about Koan. So in my understanding, the Koan in Gosho public document or the law issued by the emperor to have absolute authority.

[75:32]

Actually, the two arms can be used alternatively. So no one said, as far as I know, those two corps So probably this is my personal kind of a strange understanding, but somehow, at least according to Senrei and Kyōgo, The expression koan, that would mean public document. That is one of my understanding or my misunderstanding.

[76:45]

Please. So when Dogen broke the title, Genjo Koan, it means the second? Yes, sir. Dogen and Senen and Kyo. But the first one is how it's commonly used. The first one is a public document or a sentence by a judge. Anyway, I'd like to discuss Pat Cohen according to Sennei and Kyowo. Well, maybe you can take a break. For how long? 10 minutes?

[77:44]

@Transcribed_UNK
@Text_v005
@Score_89.22