Yesterday afternoon and this morning I talked on the verses by Giun and Menzan. So now I think we are ready to start to read Dogen's text of Gyoji. Shobo Genzo Gyoji, part one, because this Gyoji is very long, part one and part two. And this is part one. This Gyoji was written, I think, in 1242. Dogen Zenji was 42 years old. And that was the year before Dogen and his sangha moved from Kyoto to Echizen.

[01:04]

They moved in 43. So this was after eight years, eight years after Dogen founded his own monastery, and he built the Sodo, or monk's hall, and Buddha hall, and Dharma hall, and they started to establish the monastic buildings and also Dogen had I don't know how many but quite a few practitioners And I think Dogen, in order to show how to practice and what the meaning of practice, he wrote not only Gyoji but all other writings later included in Shobo Genzo.

[02:05]

Actually, from 41 to 45, So four years, he wrote more than 60 facets or chapters of Shobo Genzo. So this was his kind of a golden age as a writer. After 55, he quit writing so much, but he put more emphasis on giving Dharma discourses recorded in Ehe Koroku. Anyway, let me start to talk about the text. Basically, this Gyoji, please. Now, either is OK.

[03:07]

I'm talking in English, using English translation, and it's in there. Basically, this Gyoji is a collection of stories of Chinese, not only Chinese, but a few Indian ancestors. But he wrote an introduction. And almost always, his introduction is the most important and difficult part to understand. He really put, it's almost a conclusion, his introduction. So I think it takes time to talk on the introduction first two pages. Then we can, I think, go faster. Today probably I can talk only one sentence, probably.

[04:13]

Maybe two. So first sentence is, in the great way of the Buddhas and ancestors. There is always unsurpassable continuous practice, which is the way as a circle without interruption. Between the arousing of awakening mind, practice, awakening, and nirvana, there is no slightest break. Continuous practice is the circle of the way. Therefore, this continuous practice is not activities that are forced to do by us or by others. It is the continuous practice that has never been defined, maybe until here.

[05:16]

So the way of the Buddhas and ancestors, great way means not small, it's big. Or great or dying sometimes or often means absolute. So great way means nothing is opposite, includes everything. So within that great way of Buddhas and ancestors, There is always unsurpassable continuous practice. If we are familiar with Buddhist term, this is kind of amazing expression, unsurpassable continuous practice. Unsurpassable is a translation of Chinese and Japanese pronunciation, muzho, Mujo no gyoji.

[06:30]

You know, Mujo, answer possible, is used usually, or more than usually, almost always, used with enlightenment. You know, anuttara-samyaksambodhi, supreme awakening, ultimate awakening, or unsurpassable awakening. That anuttara is mujo, nothing beyond this, ultimate or supreme. Nothing can be compared. And this adjective is not used for practice because practice usually, as a common sense in Buddhism, practice is the path to reach that anuttara samyaksa body. So it's not yet ultimate, supreme. That practice is done in order to reach there.

[07:42]

But here Dogen says this Gyoji that he is going to talk on is anuttara or ultimate Gyoji. So same as Buddha's enlightenment. Gyoji, our practice, is enlightenment. By using this word, without discussing, he's telling us, this Gyoji is not a common sense or practice to teach somewhere. Or usually we use the word practice like driving, to get a driving license, or to study at school to get some degree. Practicing the precepts in Dogen's teaching or in common Buddhism?

[08:49]

Usually, Precept is one of the three basic studies. Precept, Samadhi and Prajna. And practice of precepts is a kind of preparation to practice samadhi. If our daily lives are not well organized by being guided by precepts, we cannot stay in peace. So in order to practice meditation, to sit peacefully, first we have to regulate our daily lives. then we can be still. And by sitting still, we cultivate, we become free from our busy, delusive thought. Then we see the things as they are.

[09:56]

That is prajna. That is a common understanding of a precept, samadhi or meditation at prajna. And prajna is almost similar to enlightenment or awakening. Yeah, of course, those three are practiced. All of them are practiced. But according to Dogen, the precept in Dogen teaching is not a preparation to meditate. All three are the same thing. All three are really anuttara or ultimate practice. All three have the same value, same position, same, how can I say, quality. You know, when we receive precepts, we receive 16 precepts. Three refugees, and three-fold pure precepts, and ten major precepts.

[11:09]

One of the Dogen students made a commentary on Dogen's comments about precepts. And in that commentary made by Kyogo, it said, our precepts are set up or established under the Bodhidharma. when Buddha attained enlightenment. And that is not true. I mean, historically, Vinaya or precept, collection of precepts are made after Buddha has his own assembly or community. And when some monk made mistake, Buddha said, you should not do this again. And the collection of those should not become precept.

[12:11]

That is, you know, historically, that is how precept or Vinaya was established. So the Vinaya is a correction of monks' mistakes. Again. So the Vinaya precept is like a, you know, a regulation or a law in our common sense. You know, there are some things profited. And if you violate certain precepts, there are certain penalties. And there are also many exceptions. So same as, you know, national law. But according to Dogen, not only Dogen, but Mahayana precept, precept was established not after someone made a mistake, but precept was established under the Bodhi tree when Buddha attained enlightenment.

[13:13]

And the basic basis of our precept is Buddha's saying, according to Kyōgo, that when Buddha attained enlightenment, according to Zen tradition, Buddha sent Sengadaichi after that day. Mountains and great earth and all stars, suns and stars and everything attain the way simultaneously with me. And Kyogo said that is the very basis of our precept. That means we are living together with all beings. We are enlightened by Buddha. And we are living within Buddha's enlightenment. That is the awakening to the reality of all beings. We are living together with all beings.

[14:16]

That's the basis of our precept. So practice of precept in our dogma tradition is the same as the Zen. So no steps or... How can I say? This is ultimate, and the practice of precepts is less than ultimate. But these are all one ultimate practice as Gyōji, including precepts and Dazen. Dazen is, according to Dōgen, the manifestation of Dazen enlightenment. And according to Dōgen, Dazen is itself prajñā, Prajna is not some way of our brain functions. But sitting on the cushion facing the wall and letting go of all our thoughts is freedom.

[15:22]

So, kai, jo, e, precepts, meditation and prajna are all one thing in dogma teaching. Well, So, according to Dogen, from this very first sentence in Gyoji, this continuous practice is the same as anuttarasamyaksambodhi, or ultimate awakening of Buddha. It's enlightenment. So this practice is itself enlightenment. That is the basic message from Dogen. And so, unsurpassable continuous practice, which is the way as a circle without interruption. This, the way as a circle, I don't think this is a good translation.

[16:27]

So I try to explain what this means. This is, this circle of the way is, I think, the key word of this writing, Gyoji. And the Chinese character for circle of the way, or is like this. Do is Wei, of course. And Kan is, originally Kan is a kind of a jewel or jade which has a hole inside.

[17:37]

So it's like a ring on someone's raku-su. This is Khand. So Dogen uses this word as an expression of our practice, which has no separation between arising body-mind, that is the very beginning of our practice, and study and practice, the Dharma. and attaining awakening and entering nirvana. And he said, this is one circle. And this word is kind of way and I don't understand really so I tried to express this is not Dogen's original expression but this can this word or expression is used in Chinese

[18:47]

Not only Buddhism, but this came from a Chinese classic book named Chuan Tzu, or Soji in Japanese. So I'd like to start from Chuan Tzu. And some Buddhist writers use this expression before Dogen. And I try to talk about a few examples and go to Dogen. I don't know whether this is a good translation or not. This is what I have. This expression, do and kan, appeared in the second chapter of Chuang Tzu.

[19:59]

The title of the chapter is Working Everything Out Evenly. Working Everything Out Evenly. I don't like this translation. I'm sorry. But the original Chinese is Sai Butsu Long. Sai or Sei. long is discussion, and tie is equality, and good is things. So discussion about equality of all things. So U-Trans talks about going beyond discrimination. And this idea influenced a lot, especially Zen, not only Zen, but Chinese Buddhism in general, but particularly Zen.

[21:14]

And I think Dogen also knows what Chuang Tzu said. This is very well known in China and Japan. And it might be interesting for us in our practice, too. So he, Chuan Tzu, discusses about going beyond duality. Let me read that section. When the Tao is obscured by pettiness and the words are obscured by elaboration, then we end up having the disease, and this is not

[22:27]

of the Confucians and Moist. Confucian is a school of, of course, Confucian. And Moist, there was another famous philosopher before 20 years. And those are students. And they argue each other. with what one of them calls reality being denied by the other. Then people argue each other, and this side of people says this is reality, and that side of people says that is not reality. So this kind of dualistic way of thinking and arguments with that one of them calls reality being denied by the other, and what the other calls real disputed by the first.

[23:36]

If we want to confound what they call right and confirm what they call wrong, we need to shed light on both of them. We need to shed light, illuminate clearly. Then we have such a dualistic dispute. Nothing. Nothing exists which is not that. this and that Fit is not that. And nothing exists fit is not this. Because this and that is relative to each other. From this side, this is that. From that side, this is that. So there's no way to fix this is really this, and that is really that.

[24:44]

It's really up to the perspective of which side we see. I cannot look at something through someone else's eyes, so I need to take a position to see things. I can only truly know something which I know. Therefore, that comes out of this, and this arises from that. So this and that are relative to each other and influence each other and actually they are born together. That is why we say that that and this are born from each other, most definitely.

[25:51]

Compare birth with death, birth and death. Compare death with life. Compare what is possible with what is not possible. And compare what is not possible with what is possible. Because there is, there is not. And because there is not, there is. So Wu and Mu are always directly with each other. And when we start to argue, fit is fit. There's no end. And that we usually do, even within ourselves. Thus, it is that the sage This sage is Taoist sage, of course.

[26:59]

The sage does not go down this way. So that is not how sages or white people do. But shed the light of heaven. Shed the light of heaven upon such issues. This is also that And that is also this. This is also that. That is also this. To see both sides at the same time is the light of heaven, to illuminate the thing or issue with the light of heaven. This is also that, and that is also this. The that is on the one hand also this, and this is on the other hand also that.

[28:05]

So we see both sides. Does this mean he still has a this and that? Does this mean he still has this and that? Does this mean he does not have this and that? So Fatu Chuan Chanchu is saying this. Instead of taking one side and saying this is good, this is bad, or this is it, this is it, this, that is that, but we should see from broader perspective to see both at the same time. And next part is this expression, dokkan appears. When this and that do not stand against each other, this and that, this duality does not stand each other,

[29:12]

When this and that do not stand against each other, this is called the pivot of the Tao. Pivot of the Tao is those two. Pivot, this means pivot or hinge or what is another word? What is the word? I forget. Axis. So axis or axis means the center, essence of Tao. So seeing things including Then there's a duality. See both sides at a glance without making discrimination or making choice.

[30:22]

See both as they are. If there is a conflict, seeing that conflict too. That is without negating one side. That is, according to Chuang Tzu, the essence of the way. And next one. This pivot provides the center of the circle. This pivot, which is beyond duality, provides the center of the circle. This center of the circle is kan-chu. Chu is center, within. So dou, dou-kan, Dogen's expression, dou and kan, come from dou-su and kan-chu, dou-kan.

[31:24]

This is the origin of this expression, dou-kan, way, circle of the way. So this way of viewing things beyond duality, according to Chuang Tzu, is the essence of the way that is beyond our human relative dualistic point of view. But see from the heaven, like illuminate things from the light of the heaven. Chuang Tzu lived from fourth to third century before the Common Era. So it's a little bit later than Buddha, but still he lived more than two, twenty, three hundred years ago. So this is much before Buddhism was then introduced to China.

[32:31]

This pivot provides the center of the circle, which is without end. So this circle has no end. And so it can react equally to that, which is, and to that, which is not. So actually, I think the important thing is, according to the Japanese commentary on Chuang Tzu, So this way of viewing things without making discrimination, going beyond duality, is like a door.

[33:47]

There is an axis, and there is a circle, the hole. If this access is in the hole, then the door can open freely in whichever way. That is the meaning of, you know, when we see this center of this circle and we see and we have the access of the way in that way, then it works well and we can react or take action in whatever way freely. That is the meaning of this expression, dou and kan in Chuan Tzu.

[34:51]

And this idea was used when Buddhism was introduced to China. First, you know, Chinese Buddhist, let's see, about first two or three hundred years after Buddhism was introduced to China, the Chinese Buddhist mainly understand or interpret Buddhist teachings, especially the teaching of emptiness with this idea. The center of the circle is empty. And especially the famous Buddhist scholar during that time, his name was Sojo in Japanese. And Chinese, I don't know how to pronounce it.

[35:58]

Sengen Tswao or something like that, he died 414, 5th century. He was the disciple of Kumara Jiva. Kumara Jiva was a great translator who translated many scriptures such as the Lotus Sutra and the Prajna Sutra and many others. And the Lotus Sutra we still use was translated by Kumara Jiva. And the basic teaching of Kumara Jiva was a teaching of Mahajamaka, of emptiness, is the basic point of Kumara Jiva and his student study of Buddhism. And so this person, Sojo, was one of the most eminent Buddhist scholars in China in the early history of Chinese Buddhism.

[37:07]

And one of his writings, Sojo said, what is this? Oh, right and wrong, good and bad, right and wrong, cannot reach. the void or emptiness of the circle. So he used this expression, . So this image, the jade with a hole in the center, are the emptiness taught by Nagarjuna. So right and wrong cannot reach the void of the circle or emptiness of the circle. Center is empty. That is important point. And therefore it is compared to the way.

[38:13]

So Sojo used the word way for Buddha way. So Buddha way and Taoist way are kind of mixed together. And it's not clearly defined, but the difference between Buddha's way and Taoist Tao. And still it's confused. to make such a distinction is against the teaching of Taoism or even Buddhism. That's a problem, really. And from, I think, Sojo, in Zen, this idea of, how can I say, using trances, idea or image of this ring with emptiness in the center is, I think, used by the masters.

[39:23]

And I introduce one or two places from Book of Serenity. This is made by Wang Shi, Wang Shi Shougak. Wang Shi Shougak was a Chinese Soto Zen master. He lived, let's see, from 1091 to 1157. So he was about 50 years, he died about 50 years before Dogen was born. And Dogen Zenji respected Wanshi very much and called Wanshi as Wanshi Kobutsu. Kobutsu means ancient Buddha. Dogen used this word, ancient Buddha, only to the masters who he really respected, like Joshu, Joshu Kobutsu, and Nyojo, he said, Tendo Kobutsu.

[40:38]

So probably Dogen took this expression, doukan, or ring of the way, from Wanshi. There are two places when she uses this image of the circle. Actually, this image of the circle from Chuan Tzu is the origin of this kind of painting in Zen. Wanshi uses in case 77, Yangshan's Enough. I don't have time to talk about the main case, so I just introduce Wanshi's verse. He said, the void, the void of the circle of the way.

[41:47]

So he used exactly the same expression with Sojo. The void of the circle of the way is never filled. It's always empty, always void, like a black hole. Nothing reacts. The letters on the seal of emptiness are still unformed. So even the seal of emptiness is not there because it's really empty. There's nowhere we can see emptiness or grasp as emptiness because it's empty. That means even this person is empty. So there's no one who is seeing emptiness, and no emptiness which can be seen, because it's really empty. subtly carrying the globe of heaven and axis of earth.

[42:52]

So he described this movement of entire planet, entire earth and heaven as a function of this emptiness or void of the circle. Finally, weaving the military warp and cultural weave. I don't understand this. Opening up, kneading together, standing alone, traveling everywhere. The mind activates the mysterious pivot. Thunder roars in the clear blue sky. So within emptiness, there's a lot of movement, activity. Everything is happening within this emptiness, or void, in this circle of the way.

[43:56]

The eye takes in violet light. Seeing stars in broad daylight. Seeing stars in broad daylight. This is how we see emptiness. This is same as, you know, same kind of idea with Thotham said in the Ho-Kyo Dhamma, brightness in the midnight and dark in the dawn. So two kind of opposite dualistic things are really working together, like yin and yang, that kind of image. And in the commentary on this Wanshi's poem, the person who made this commentary was Bansho Gyo-shu.

[45:02]

said, the void of the circle of the way is never filled. This is where neither the person nor the ox is seen. This is in the 10 ox-eating picture, the 8th or 9th. Only the circle exists, and both ox and the cowboy disappear. This is right when the moon is bright. Chi Zhao said, Who would have known that the final expression is after all before distinction? Final expression is after all before distinction. That means before speaking anything. There is already final conclusion. Once we start to open our mouth using the word, duality starts, and this and that are born together simultaneously, and the discussion is endless.

[46:23]

As for the circle of the way, Chuang Tzu said, when the pivot first is fit into its circle, Chuang Tzu said, it thereby responds endlessly. Tian Tong, this is one sheet, borrowed this to verify, classify the gesture of lifting up the circle. Anyway, this is one example of... the usage of this way, the ring, was part of the way. And here Dogen Zenji uses as the practice within the great way of those ancestors. So I think an important point in this expression is the image of the circle.

[47:36]

And the center of the circle is empty, nothing there. And this nothing there means beyond duality, absolute. And there's no word can work in here. And because this is a pivot of the way, then the way, or when we are in this circle, when our way of thinking, our way of doing things is fit in this center, like this hinge, then we can react or work together with anything freely without grasping this side or that side. And so this kind of working and also

[48:46]

Another point, I think, is this movement of turning this way or that way is free and endless. I think that is the kind of image and meaning of this word, dog come before dog come. Well, I'd like to express one informal talk by Dogen. I think it's kind of a good example of this way of thinking to illuminate both sides from the light of the heaven. This has not directly connected with Gyoji, but to me, it's kind of interesting how Asian, Japanese, Chinese, and Japanese people think beyond duality, including duality.

[50:16]

This is one way of thinking of Dogen. and this has something to do with what I'm doing right now, I think. This is from Shobo Gendo Zuimonki. This is a talk drawing, he was working on fundraising for building Dharma Hall or monk's hall. This is In Kyoto. Dogen also said, most people today mistakenly think that constructing Buddha images and building stupas helps the Buddha Dharma flourish. Even though we might elect huge temples adorned with polished jewels and gold,

[51:21]

We cannot attain the way by these works. So building temples has nothing to do with Buddha Dharma. This is nothing more than merit for lay people, enabling their wealth to enter into the world of the Buddha and allowing people to do good, to although they might receive a great result from a small cause, for monks to be involved in such things has nothing to do with the flourishing of the Buddha Dharma. I think he's talking about himself. And he said, to learn even a single phrase of the Dharma gate that is Buddhist teaching, or to practice the Zen, if only for a single period, while living in a searched hut or under a tree, shows the true flourishing of the Buddha Dharma.

[52:39]

This is very clear statement. Buddha Dharma has nothing to do with building, you know, monasteries or temples. Just sit under a tree is enough. But there's another side. At present, I'm appealing for donations. Actually, he was actually doing it. and working as much as possible to construct a Sodo or Zendo or Mantra. Still, I do not think that this necessarily contributes to the flourishing of the Buddha Dharma. Only because there are few people who are studying the Way right now and because I'm spending my days leisurely do I think it's better to engage in this than be idle.

[53:53]

I hope this will enable deluded people, again deluded people, to form a connection with the Buddha Dharma. Moreover, I am working on this for the sake of founding a dojo or a practice place for the Zen practice, for people studying the Way in this age. I will have no regrets. even though what I have wished for and begun might not be realized. I do not mind if but one single pillar is erected, as long as people in later generations think that someone had the aspiration to carry out such a project even though it went uncompleted."

[55:02]

There are two contradicted ideas in Dogen. One is just sit under a tree, but by himself in a small hut is too flourishing the way or dharma. But somehow he is trying to build a temple or monastery in order to save deluded beings. This is not a heiji. This is a koshoji before a heiji. And even a hedge was not so big at the time of Dogen. It became big later. At the time of Dogen, they might have 13 or at most 40 people. It's not so big. So within him, there are two kinds of contradicting ideas.

[56:09]

To sit by himself in a small hamlet is enough. That is the true flourishing of Dharma. But on the other hand, his vow is to transmit the way or practice of the Zen from China the practice he studied in China and transmitted and introduced to Japanese people to share the teaching with as many people as possible. These two are really contradictory. Yes. Yeah, I think even Buddha had that struggle and I have the same struggle right now. Did I say beyond reality? Did I say so?

[57:27]

I said beyond the duality. I'm sorry, my English is so poor. Anyways, and if we think one side is good, another side is wrong. then try to do both things is kind of very painful. But somehow, he had both in him, and tried to work to, you know, for the sake of the vow, his vow to, you know, share the Dharma or practice with many people, but still he didn't give up the idea, even one person sitting for a short time under the, you know, even under the tree. It could be enough.

[58:29]

you know, in our kind of dualistic way of thinking, if we think this way is good, we should give up that way. And if we think this way is good, we should give up that way. But somehow it's very difficult and not possible. So how we can work with this two kind of contradicted points within our life? and without losing the essential spirit. How can we share this practice with many people? This is our koan, and koan has always contradiction, and there's no answer. And can we awake to that reality inside of ourselves? So those two are not simply contradicted and we have to make choice, choose one side.

[59:40]

But I think for Dogen, these two sides is kind of a two poles. Pole, P-O-L-E, pole. And whatever between these two are okay. It's a matter of causes and conditions go away. So because he could build the temple building, he became a abbot and started to educate his children. But if he couldn't, he just sit by him. And I think that was OK for him. So it's not a matter of this or that, but including both, we should be most realistic in this situation.

[60:41]

I think this way of thinking. you know, seeing the duality or contradiction clearly, but don't choose either of them, but live them as it is, and try to see or navigate, kind of, or drive like driving a car in the most realistic way. I think that is what Chuan-Chu is saying. We see both sides clearly and not negate any side. And it's like the door is working clearly, endlessly. Good luck.

[61:43]

Thank you. Please. Yeah, he said something like that. Yeah. I think it's kind of different from that one, you know, that is, try one thing and if this is not the right thing, we go another way. I think what Dogen is saying, or Dogen or Chansu is saying, is kind of different. Not try this way and if it doesn't work, we go another way. It's a kind of a making choice, but I don't think what Dogen is saying is, you know, do this way or that way.

[63:02]

But Feng, he said, our life is one continuous mistake. I think I talk with this Nastya, but it means whichever way we go, we make a mistake. And if we sit... under the tree, then we lose another side. But if we are successful to build a fancy building, then we failed that way. Whichever is actualized, it's a mistake. And because we see everything is mistake, we don't afraid of mistake. Because anyway, it's a mistake. That's why Dogen said, I don't worry.

[64:07]

Even the building he started to build is not completed. So he had no fear. This is something to do with Dogen said about the Bodhidharma. Bodhidharma had no fear, no alarm, doubt, and fear. you know, whichever way we go, that is a mistake. That means whichever way we go, that's okay. Kind of a strange thing, but I think that is how, you know, some Chinese or Japanese or Asian people think. Yes. How our motivation for vow for what?

[65:10]

Doing this. What is the purpose? What is the reason? What is the goal? Whether this came from our vow or not our vow. If we are Buddhist, is this come from my vow or my What is the position of vow? My desire, intention, ambition are something personal. It is important. If our motivation is, or if we do things for the sake of Dharma, to help all living beings, then, you know, we should be most realistic. I think that is what Dogen is saying in the Mont Blanc, I think. Well, so we go back to Gyōji.

[66:16]

So when, I think, Dogen uses this expression, do-gyo-ji and do-kan, there are kind of several meanings, I think. One is, this gyo-ji practice would be the practice beyond duality. like seeing emptiness and which our way of doing things is like you know the door hinge within emptiness with a circle of the way that is empty that is there's no right and wrong it's empty and also when he's when he talks about practice or continuous practice, there are a few more points.

[67:21]

That is, not, you know, in China, a Chuan Tzu or a Sojo or... wanshi, this empty, this void space is important. But when Dogen talks about continuous practice, it seems he's talking about this circle. That means arousing body-mind. practice, awakening, entering nirvana as a mental center. It's like spring, summer, fall and winter. This circle is important, is also important, not the emptiness inside. Emptiness of inside means, I think, egolessness, that no ego, no personal agenda, no three-poisonous mind.

[68:29]

The cycle of this process is also important, as men have said. So one person's awakening and arising the body-mind practice, awakening and nirvana, is succeeded by the next person. And this, you know, dharma weave, dharma weave, the circle of dharma is continued and go back to the original source, as I said this morning. That is, I think, Dogen's kind of addition to this expression, doukan. You know, this turning is also important. And that is kind of a traditional interpretation of this word, gyo-ji-do-kan.

[69:45]

You know, those four... and entering nirvana continues endlessly and go back to the source. But I This is my thinking. I'm not sure whether this is right or not, both right and wrong. But this is not... When Dogen says circle of the way, it's not like a jade. It's one kind of a flat circle, I think, but it's like a spin, like this spike. spiral spiral and not only from between among people different people but in each moment we allow the body mind and we try to practice it and practicing with our weapon to the reality we practice and that is universal

[71:07]

And next moment, we allow for the mind. So here is a circle, but this has a direction, and there's a time. So this is a little different from this one. This one is a circle as a kind of a flat place, but it's more kind of dynamic. And this is a part of this cycle. In each moment, we allow the body-mind to practice and awaken to that reality. And that is Nirvana, actually. Then we practice in that way. There's nothing too thick. as nirvana, besides practice. So this cycle of the way is moment by moment.

[72:18]

I think so. Because, you know, Dogen Ren said, I think, in Shobo Genzo Hotsubodai Shin, or Allowing Body-Mind, he said, we should allow body-mind billions of times. That means allowing body-mind is not only once in our lifetime, but we need to allow body-mind each moment. So we are always beginners. I think that is what Guruji Hiroshi said. We are always beginners. Because this moment, this is the very first moment I did this moment. So I cannot be experienced. Even though I have been sitting more than 30 years.

[73:25]

Today is only to raise the Zen. I am a beginner. This is really the first time I sit to raise the Zen. At this moment, zazen. So it cannot be experienced. And my zazen, when I was 19, and my zazen in my 20th, and my zazen in my 30th. My 40th and now I'm in my 50th. Each moment of Zazen is complete. It's not a matter of when I was 19, I had a lot of problems and doubts. and no understanding. But that learning was perfect. And I think after 30 years later, I have some understanding, I hope. But this doesn't end at this moment at all.

[74:25]

We cannot say, you know, we can't compare, you know, my Dazen when I was 19, and my Dazen when I was 55. Whether this Dazen today is better than my Dazen when I was 19. You know, in each moment, it's a perfect Dazen, no matter how imperfect it is, how incomplete it is. You know, I knew nothing about dharma or teaching when I was 19, but I had a lot of energy and I was really sincere. I really wanted to practice this thing. But now I feel I'm not so sincere. Sometimes I feel I'm praying. And I don't have much energy. And I think it's okay. Whether it's okay or not okay, that is the idea of myself.

[75:30]

So I have to accept it. So I think the important point is we are in the part of this cycle of the way. from the source of the reality through, you know, Shakyamuni Buddha and each ancestor in each generation and go back to that source. So, when Dogen's expression, Dōkan, I think he includes all those meanings. When I read Dogen, I try to remember all those different connotations of this simple expression. We have ten more minutes.

[76:31]

Maybe I can talk one more sentence. Between the allowing of awakening mind, practice, awakening, and nirvana. There is no slightest break. So there's no break. Sometimes we need break, but according to Dogen, there's no break. Just go on and go on and on. And this continuous practice is the circle of the way. It's not an easy thing. Well, the next sentence, I need some... So I stop here.

[77:35]

Any questions? The expression he used was kamgeki. Kamgeki. Kung is something between two things. And getting is space. So, space between two things. So, you know, it's like a, I don't know, ring.

[78:37]

There's no space. That is part of doing things. No question? No question? No question? Could you say it again? In Dogen's teaching? Of course, there are many.

[79:39]

I think so. You know, he lived, you know, 800 years ago in Japan, there are so many things we cannot really do. But his, how can I say? Understanding or insight of dharma I think is still relevant even today. But concrete way of doing things, some of them we cannot do, some of them we don't need to do, like Dogen Zenji describes how to use toilet. It's not a fresh toilet. And they didn't have toilet paper.

[80:41]

And I don't think we don't need... I think we don't need to do that anymore. Now everything is changing. I think, but, you know, about, you know, some, you know, his idea of... How can I say it? Let me jump to... Well, I don't remember now. My brain doesn't work. So I talk when I remember. Yes. those four, those four are one thing.

[81:55]

So with, as I said in the beginning, this morning, when we allow the body-mind for the first time, you know, awakening is there, and nirvana is there too. So, you know, there is no, that is the meaning of there is no slight break or separation. So this process of practice is itself nirvana. Well, if you just want to repeat it, I think you can check in the indictment book.

[82:59]

I just copied from them, so you can check it. Please. I don't know. Well, Buddha, Shakyamuni Buddha himself said he didn't create something new, but he found the old palace which was hidden in the forest. Or he found it, but it's not his creation.

[84:04]

It's not his personal thing, I think. And then I talked about Hachidai-Ningak, the Eighth Awakening of Great Deans. That was at the Nirvana Day. I talked about Buddha's nirvana. And it was very interesting, you know, when he left, the reason he left his palace was seeing, when he went out of his palace, he saw a sick person, or aged person, sick person, dead person, and a laser star practitioner. So there was some kind of a tradition. But anyway, that was why he left his palace in order to find a way from this world of suffering, of aging, sickness, and dying.

[85:16]

But then he entered nirvana. You know, he was old. He was sick and he was dying. Exactly the same. And he was a beggar. He was homeless. Exactly the same as the people who he saw. Then I had a question. Then what would I attain? What really would I attain? This is a very good question. when his enlightenment was described he attained eternal life or immortality but somehow he did he was aged he was sick and he died and he had pain that is the point that is the point so the condition is the same with those people he saw when he was young

[86:22]

But this is really an excellent example that even in the same condition this person might not suffer. I don't know really, according to Buddhist teaching. So his enlightenment is not becoming something superhuman, can give a time forever. I'm dying. I mean, I think, I mean... Is it okay to talk as you want? Pardon me? I understand that you want somebody else to be your teacher.

[87:29]

Why don't you just talk to him? He's going to enjoy the whole day. Well, you know, my teacher Uchiha Moroshi was a physically very weak person. So he retired when he was 62 or 63. And he said after retirement, his practice was seeing closely his own life and death. And he really did. And he described what aging and sickness and dying is. And he had no fear. He had pain, but he had no fear. He didn't suffer. And his way of dying was very peaceful.

[88:35]

I wasn't there, as my friend described. Then he died. That was in March. And the night was full moon. That means, in the lunar calendar, the 15th of the second month, that is Buddha's Nirvana Day, and his death face was illuminated by the full moon light, and there was no pain. His face, I didn't see, unfortunately, but my friend said, his face was so peaceful, and he died without pain. you know until the afternoon he died he took a walk and in his diary he said he was trying to write a poem and he said finally I could write with sufficient

[89:46]

expression. He finally completed writing the poem that expressed his dharma. And he ate supper and he went to bathroom and he fell down and went. So he had, you know, he lived with TB. So his life was really painful in that sense. With TB, to sit in the van, you know, five days, 16, really terrible thing, terribly painful. And we saw, you know, after 16, it took him several days to recover. But he had no fear, no doubt, and he didn't suffer.

[90:55]

So, not only Shakyamuni, but I know few examples, at least few examples of people who die without suffering. Dying is not really suffering if we don't suffer psychologically. I think we go back to that. Thank you very much.

[91:24]

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