Good morning. I continue to talk from the sentence I finished yesterday, that is, in this version with Zapani phase three, and only in English version. That in the actual hiddenness of the present moment. I don't know, but just read, please find by yourself.

[01:21]

The sentence in this translation is, that in the actual hiddenness of the present moment, we do not understand what dharma or things of interdependent origination enable us to carry out, that the continuous practice actualizes ourselves because we understand that the continuous practice is never a newly attained special state. Well, I worked on this translation until last week. And Judith Gilbert made a collection of my grammatical mistakes. And because my translation is very literal and some places doesn't make sense.

[02:29]

And she made change into make sense. And I think she did a very good job. But we could only work through email. So we didn't have time just to get together and work together. And we didn't have time. So a few places don't make sense or change the meaning, I think. This sentence is one of them. So I made another translation of this sentence. I think the meaning is not so difficult, but this sentence is difficult to translate. So I made this translation last night. So this is not a good English. Maybe you can help me improve language.

[03:35]

My new translation of this sentence is, at the very time when the virtue, the virtue of continuous practice is hidden, We do not understand that fat dharmas or things of interdependent origination enables us to carry out the continuous practice that actualizes us. Period. I made this into two sentences. This is because the understanding of the continuous practice is never a newly attained special state. I'm not sure whether this makes sense or not.

[04:39]

But basically what he's saying is, you know, he said before, she said, sometimes the virtue of continuous practice is hidden, so we don't see it. And sometimes it's revealed, so we see it and we try to practice it. And in this sentence he's talking about the time when it's hidden, so we don't see it. But somehow, and... we already practice, started to practice. Even after we started to practice, sometimes we don't see the virtue or merit of this continuous practice. And in such a condition, and we have often such a condition, many times, I think, at least in my experience, Okay.

[05:42]

At the very time when the virtue, this virtue is in the bracket, the virtue, when the virtue is hidden, we do not understand that. What dharma, in this case this dharma means, or elements happened in that interdependent origination. So what dharma thinks in parenthesis of interdependent origination enables us to carry out the continuous practice that actualizes us. No, period. This is because the understanding of the continuous practice is never a newly attained special state.

[06:49]

Pardon? Second half. This is record, comma, the understanding of the continuous practice is never a newly attained special state. Okay? So, even though this practice, you know, the practice we practiced, actualized ourselves, still we don't know why we do this. You know, the things of interdependent origination means, you know, there must be some code and conditions which allow us to practice this. But often, We lost it.

[07:57]

We don't see why I'm here, why I'm talking this kind of stuff. You know, especially, you know, I was, I am a Japanese. I was born in Japan. And then I became my teacher's disciple. That was my decision. I made this decision. I thought this is right thing for me. Not only right, but this, to me, that was the only thing I could do or I wanted to do at that time. And after I started to practice with my teacher, you know, sitting in practice is a very difficult thing. Simple, but very difficult to continue. And often I lost why I am here, what I'm, you know, why I have to do this.

[08:59]

And especially when we talk about, you know, this kind of stuff, you know, Georgie. ancestors. You know, I'm a Japanese. Why those Indian people or Chinese people can be my ancestors? It's a very strange thing. And you are American or you came from different places or different traditions. And now here you chant the names of those Indian and Chinese and Japanese ancestors. Why they can be our ancestors? We don't know. Somehow we are here and we think they are ancestors. Kind of a strange thing. So what kind of things or events or happenings make us to practice in this way?

[10:07]

Clearly wonder. We don't really know why. And we don't see it often. We don't see it. Actually, in the story, in the life of Buddha, after Buddha attained Buddhahood and he had his Sangha, and that means after he became a teacher, he went back to his home country to visit his father. And yet he didn't stay at his father's palace. His father was a king, but he didn't stay at his father's palace. But he stayed in a forest or somewhere, and he begged for food.

[11:12]

Then his father asked, why don't you stay at my palace? I'll feed you. But the Buddha said, you know, to beg for food is my tradition of my ancestors. Then the Buddha's father said, in my family, no one was beggar at all. And then Buddha said, The ancestor dance or traditional ancestor dance means the ancestor in blood. So from this story, it's clear that before Buddha, there was some tradition of spiritual practitioners for them. And those kind of spiritual practitioners were called Shulamana.

[12:15]

And the tradition of Shulamana was a kind of a counterculture. In the Indian society, mainstream was the name of the Hindu. Brahmana is a mainstream religious tradition. I don't know how old, but even before Shakyamuni, there was some tradition of spiritual practice, and those practitioners begged for food. So Buddha, Shakyamuni Buddha, came from that tradition. But I think for his father, that was a kind of a shock. His son said, you know, my ancestor was a beggar. I think your parents may have the same problems.

[13:18]

And actually, my parents have the same problems. You know, my family had been a merchant in Osaka for at least 300 years. And they are Buddhist, but they are not Zen Buddhist. And my parents were not so interested in religion. They are Buddhist because they, you know, we had families raised in certain Buddhist temples, that's all. So it was kind of difficult for them to accept, you know, I became a Zen Buddhist, free. So, you know, to become a Buddhist, we need to take a vow. We cannot be a Buddhist from our birth. We need to take a vow and take three dishes and take a precept of Buddha.

[14:22]

So Buddhist tradition is not ethnic or blood. Of course, there are some traditions in culture in Asian countries. But still, in order to become a Buddhist, we need to make our mind resolution to become a Buddhist, to become Buddha's student. So Buddhism is different from a kind of a folk religion, folk or ethnic religion. In Japan, Shinto was an ethnic religion. And when you are born in Japan, you are already Shintoist. You cannot escape. But so Buddhism is different, please. Okay.

[15:28]

Well, there are many different reasons why the virtue or merit of our practice is not revealed or is hidden. Sometimes it's a problem inside of ourselves or another time, you know. The cause is the condition outside. So there are many. It's not a certain fixed reason. Through our continuous practice, there are many different conditions inside and outside of our life. So we become a Buddhist and start to practice by our own, you know, decision or aspiration and start to practice.

[17:01]

But still, you know, many times we have a question, why? Because this, you know, even though this is my decision, but when I made that decision, I really didn't know what this means. we didn't really understand what Buddha taught or what this practice means and sometimes we felt what Buddha taught and what we are doing might be different or there are many questions and often we are lost and we don't understand why I am here No. I think everyone has this kind of condition. So we do not understand that fat dharmas or things of interdependent origination enables us to carry out the continuous practice that actualizes us.

[18:15]

As Dogen said, this continuous practice actualizes us, actualizes genjo. But still we are not sure sometimes whether this is really actualizing me or not. we have many different questions. And he said, it's natural, it's okay not to understand. And this is because the understanding of the continuous practice is never a newly attained special state. It's a matter of course. It's a very natural thing. So we are lost. We are lost. That is okay. But keep practice. So whether we understand it or not, you know, the condition of our mind is not a big problem. But keep practice is more important.

[19:19]

So sometimes it's very difficult, you know, when we don't understand what I am doing. Sometimes we feel I'm stupid, you know, I'm doing something I don't know. If we are clear, you know, what is the starting point and what is the goal and where I am now, you know, if there is a map, And the starting point and goal is clear. And if we know where I am now, then how far I have to go. to get the goal. If we have such a map or a guideline, convenient. And we may not have such a problem. But this kind of practice, and Dogen Zen is practice, continuous practice, and there are no steps, no stains.

[20:28]

And he said, from the beginning, this is a perfect practice. It's an unsurpassable practice. This practice is itself enlightenment. So there's no stopping point and no goal as a philosophy or teaching. It's wonderful. But once we start to eat, Often we lost this kind of teaching or this kind of practice using this body and mind. It is itself, in a sense, a koan, a very difficult koan. This practice, according to Dogen, this practice is self-enlightenment. We are already in the goal, but still we are struggling. We are trying to find a way to... That is why we can stay, I think.

[21:46]

That kind of trust or faith allows us to stay, not understanding. But it depends on the situation or the person. Some person has the understanding, but some person has completely no understanding. Only because of a trust of a teacher or a teaching or a tradition can stay for the Sangha members. And that is okay. That is what I think Dogen is saying. If you have a trust, you can practice. And I think what he is saying is that is okay. I think that is the meaning of this sentence. If you have some suggestion to make this translation better English, please give me.

[22:57]

Please. . The expression Dogen uses is Shinjou no Tokuchi. Shinjou no Tokuchi. Shin is new, and jo is a kind of a word to count things. So this jo is like an item, so a new item.

[24:02]

Noise of toku is special or particular, and chi is ground, ground. So this Shinjo no Tokuchi means some special state or condition of our mind or understanding or whatever, newly attained by certain experience or teaching or whatever. So our understanding is not something new and something special. That means our way of thinking is still, you know, karmic. Okay?

[25:06]

I think in Japanese way, using Japanese language, that is my karma. And if you are American, you think American way using English. And when we think, we use, in my case, Japanese system of values. And it might be defined from American system of values. So our way of thinking is nothing new. So our understanding might not reach to the inside, usually or always. So our understanding is not really become something new, but we have to use our a way of thinking that is a gift from the society we were born and grown up.

[26:16]

Because I was born in Japan and educated in Japan, my way of thinking is Japanese and I need to use Japanese language. And because I studied English and came to this country and lived for 13 years, My Japanese becomes kind of strange. And my English is still strange. So my thinking becomes confused. More and more strange. This is karmic thing. And we need to use this karmic thing in order to understand and allow ourselves to practice something beyond karmic, something beyond ethnic or cultural limitation.

[27:17]

So, you know, it's kind of very natural to lose why I'm here in an intellectual way. Sometimes we feel there's no reason, but somehow I'm here, and we struggle about it. But I think what Domen is saying is we need to trust our faith, our belief. Please. I think so. That is the only thing we can use. And even when we teach, when I teach, I have to use my strength for English. You know, I think in Japanese and talk in English.

[28:26]

So I have to translate. This is still a karmic thing. I cannot transcend my karma and speak English like Americans. But that is okay. Or it's not a matter of okay or not okay. It's only a possible thing. So we need to use our limited karmic nature or consciousness or ability to express something beyond karmic, something beyond ethnic or cultural limitation. Please. come over time. What does it mean? It means it takes time.

[29:36]

Sometimes, for some people, the understanding is very quick. Some people could understand the deep meaning an instant when the person hears it, and sometimes it's a long time. In my case, it took me a long time. So I don't think it's not a matter of time. There are many different cases. I don't think he's saying if we practice for a long time, you will understand it. Maybe, maybe not. There's no guarantee. Please? I don't think so. And Dogen is saying that, so...

[30:38]

But I think to see that we have no special state is a kind of special thing, because we are always looking for something special. Next sentence is much simpler, but more difficult, I think. we should make an effort to study clearly and in detail the point that independent origination is the continuous practice, because the continuous practice does not arise from interdependent origination. Do you understand what this means? Me neither. So I have to think and I'm not sure whether this is a fat dog and men's or not, but this is my guess. Of course, we are living within the network of interdependent origination, and our practice is also the practice to awake to that interdependent origination, that network, and try to live in a healthy way to be as a part of that network.

[32:13]

So our practice is interdependent origination. why interdependent origination itself is our practice. And yet he's saying, because. He said, however or but, it can be logical, even if we don't understand what it means. But he said, because. Because The continuous practice does not arise from interdependent origination. This is Dogen. This is my guess, so don't believe me. You know, please. study something, to see through something.

[33:28]

I'm not sure. My guess is You know, everything arises from interdependent origination. That is very basic teaching of Buddha. But Dogen said this continuous practice does not arise from interdependent origination. Please. Probably so. That is my guess. You know, Dogen is not always, but often, praised with words on the kind of edge or boundary the word can have meaning or not have meaning. Words lose the meaning. For example, you know, everything is impermanent. And that is another very basic teaching of Buddha.

[34:44]

So everything is impermanent, whether this impermanence is impermanent or not. If impermanence is impermanent, then it's sometimes permanent. So impermanence cannot be impermanent. That means impermanence should be impermanent. This is also strange. Please. I think so. Basically, that is what Dogen is saying. But this logic, his logic or his expression, I think it's very interesting. So I'm guessing from this kind of expression, in order to say our practice is endless, beginningless and endless, or unlimited, or unconditioned, he used this kind of expression.

[35:54]

And to me, this is a very interesting point of Dogen's writing. Please. All right. Well, the expression he used is... First he said, engi. engi is conditions and ki is arise arising from conditions that is a meaning of interdependent origination this is a Chinese or Japanese word for engi or interdependent origination and Dogen said engi is gyōji

[37:20]

First he said, engi is gyōji. Gi is to arrive, to happen, to come from. So everything arrives from en, or conditions, hōjigan conditions. That is the meaning of engi, or interdependent ordination. And he said, engi, interdependent ordination, is gyōji, continuous practice. And next he says, gyōji, gyōji wa engi sezaru ga ie ni. se-za-ru-ga-yu-e-ni means, in this case, Dogen Zenji used this engi as a verb. Verb. So engi, through, do engi.

[38:23]

You know, as I said yesterday, we can make a verb from noun by putting through. So he said, engi suru, he said, gyōji does not engi suru. Gyōji doesn't arise from en. That is how I translate. So engi is gyōji, but gyōji does not arise from en. Of course, the basic meaning here is that our continuous practice is not conditioned by conditions. In whatever conditions, we keep practicing. Dogen corrects those examples of continuous practice. Those people just keep practicing in whatever conditions. So best click, that is what he's saying here, I think.

[39:29]

Please. Right. You know, something arise from condition, come into being because of interdependent origination, stay for a while and cease. Arising and ceasing, arising and vanishing. That is what impermanence means. But Dōge, what Dōge is saying here is Jōji is not impermanent here. Gyoji is not limited. Gyoji is not arising and perishing. Gyoji is one continuous practice, as he said, the circle of Gyoji, circle of the way.

[40:38]

It's continuous, never hidden. Even though it's hidden, and sometimes it's revealed, as Dogen said, we should see, understand that it's never hidden. Mm-hmm. Mm-hmm. Yeah, it's always there.

[41:52]

I think that is basically his thing. Uh... It's a kind of a problem if we think in that way, whether the cycle of the way exists even when we don't practice or not. That is a kind of Dogen's original question. Without our practice, is there such a cycle of the way or not? And Dogen's answer was no. So our practice is the key point, our personal practice.

[42:54]

We need to participate in that circle of the way. Otherwise, we cannot say whether such a circle of the way exists or not. It's not a kind of an objective thing. Unless we really practice, you know, we cannot say there's such a, you know, circle of the way or not. So our personal practice using this body and mind is important, most important thing. That's the key. That's the key of this, you know, circle. And yet it's not personal. So what Dogen is saying is kind of a very paradoxical and difficult to understand. So that's why he said you will only understand, I guess. But he tried to explain.

[43:57]

He doesn't really explain, but he expressed what he thought. More questions? Please. Mm-hmm. Mm-hmm. I don't know if that was good enough. I think so.

[45:19]

Intention or aspiration. We need to, we have to examine why I am doing this. So this is very helpful kind of a koan to us. What I started to talk about, you know, the one example of impermanence and it should be permanent, is, you know, the same as Enki, the same thing. And if Enki is Gyoji, then Gyoji is Enki. But if Enki arises from another condition, Enki can be changed. That is a problem. So ENGI does not, ENGI itself does not arrive from ENGI. I think that might be what he's saying. Please.

[46:21]

Of course, ENGI is emptiness. It's empty because it allows from co-designed condition, nothing substantial. So, enge is itself empty, and emptiness is also empty. So what? There is still anything to think, please. Yes, pure means beyond the parliament from our, you know, breed and our hatred and ignorance. That means beyond our thinking. Please. No, it's empty.

[47:36]

Because it doesn't arise. Because it's empty, it doesn't arrive from anywhere. Anyway, what he's saying is, as a very concrete practice, we need to keep practicing continuous practice in whatever condition. That is clear. Yes. Please. Yes, because sleeping means angry. And he said, you know, in Ehe Shingi, Ehe Shingi is a standard for Venn community.

[48:45]

In one part of Ehe Shingi, he described the practice in the Sodo portrait for hours. And according to his description, our day starts in the evening. not in the morning. That means our day doesn't start when we wake up and end when we go to bed. But our day starts from evening, evening by then. and go to sleep. But monks sleep on the same seat, same platform. So it's not extra time. It includes our practice. So sleeping is our practice. And we need to sleep in the way we can take, you know, take a rest in the best way to wake up, you know, next morning with, you know, sufficient sleep.

[49:58]

So sleep, yeah, sleep is yogi. Okay, next sentence. The continuous practice that actualizes that same continuous practice this same is something judith put but i'm not sure whether the same is necessary or not or change or not that continuous practice is nothing other than our own continuous practice at this present moment The continuous practice that actualizes that same continuous practice is nothing other than our own continuous practice at this present moment. He uses three continuous practices.

[51:09]

And what he is saying is that continuous practice which actualizes the or that continuous practice means Buddha ancestors' continuous practice. So the continuous practice that actualizes Buddha ancestors' continuous practice is nothing other than our personal practice at this right moment, please. Yes. Yes, so the practice, you know, what she's saying is that without our practice at this moment, you know, there's no Buddha ancestors continuous practice. Our practice at this moment actualize the Buddha ancestors continuous practice and make it a spiral or the circle of the way.

[52:17]

without our personal own practice using our body and mind right now, right here. There is no such thing. How do you know that? Human agency. Yes. Yes. I think the continuous practice of Buddha ancestors is beyond human limitation.

[53:19]

And this great way of Buddha ancestors that is beyond human limitation is actualized only through our practice with human limitation. That is what he is saying. He never said whether we don't practice or after we disappear whether this great way beyond human limitation exists or not. That is not his problem. When we disappear, whether it is still there or not is not a problem. Please. Yes, yes. So basically what he is saying is practice is Buddha's ancestors. Our practice is Buddha.

[54:22]

Our practice is ancestors. And yet this is not a personal. This is a manifestation of boundless universal reality. That's why we and all Buddhas and ancestors and all living beings are connected through this practice. I don't think this practice necessarily means practice in the monastery or practice in the Vendô or practice as a particular group of people called Buddhists. But, you know, through our practice, trying to be awake to the interconnectedness of all beings, even if we don't use Buddhist words, like engi, if we try to live together with all beings, then I think that is gyōji.

[55:25]

And that manifests the universal, boundless reality of our life. So, he said, our practice is the key point of this circle of the way. And next sentence he says something difficult again. He said, the present moment of the continuous practice is not the original existence or the original dwelling of the self. The present moment of the continuous practice does not come from or go to the self. or does not enter into or exit from the self.

[56:30]

Maybe I need to talk about this original existence and original dwelling. Original existence is honed Hongwu and Gengzhu. Hon is originally, or hon can also mean true or real, or root. And u is being or existence, so original being or true being.

[57:38]

And gen is again origin or original. Gen in Dogen's name. Gen or source. And ju is dwelling or to stay at the mouth. somewhere we can stay. And honwu and genju means something which doesn't change. The original dwelling or original being means something which doesn't change within cause and conditions. And come from or go to or enter into or exit is korai and shutsunyu. Korai. Korai or it can be kyorai. And shutsunyu.

[58:45]

shu-tsu-nyu. So hon and genjo is something that doesn't change. And ko is going, rai is coming. And shu-tsu is leaving or getting out. And nyu is entering. So kōrai and shichinū means coming and going, getting in and getting out in coded and conditions in stiller time. So this means something change, and this means something doesn't change. And he negate both. In the present moment, this moment of gyōji, is not the original existence or the original dwelling.

[59:51]

So this Gyoji is not something fixed, something that doesn't change. And yet, he said, this Gyoji, present moment of Gyoji, does not come and go, does not enter or exit. So he negated both. So then what? And he doesn't say anything. Neither something which doesn't change nor something always changing. Please. Yes. That's the fact we are talking about. Interdependent origination. It's always there, but never there. Always changing, but never change. It's a strange thing. That's why it's called wondrous dharma.

[60:52]

Beyond our thinking, beyond our understanding. And I think it makes sense that he said something important, but questionable. the expression, the present, this now, does not exist prior to the continuous practice. The time when the continuous practice is actualized is called the present. Kind of a strange thing to say. This means unless we practice Unless we carry out practice, continuous practice, there is no now, no present time. Only when we practice, the present is here. This is Dogen's definition of what present, what being now, at this moment means.

[62:00]

Uji, yes, being and time. And being is not this original being which doesn't change. Being is changing. And this changing is gyoji. Something change means something happening, something doing. And our Gyoji is something happening. So being or existence does not mean something fixed doesn't change. But when we think in a logical way, being should not be changed. You know, something good should be always something good. Something called A should be always something called A. A cannot become B. in our mind, in our thinking. Yes.

[63:10]

Change or create, you know, future. future of Kordilambi conditions. You know, as a karmic being, somehow at certain degree we are limited by our karma. But karma means our activities. So because I was born in Japan and I was educated in certain way and I experienced such and such things, I'm a person like this. And I try to do what I'm supposed to do. This is my karma. And because of what I'm doing right now, what I couldn't do before, become possible. By activity, by practice, by doing something, my karma is changed.

[64:17]

So it can be changed in a healthy way or unhealthy way, good way or not so good way. Yes. Yes, so we need aspiration to do this. We need aspiration to change. Yeah, without our intention we don't make karma. Something we do when we are unconscious doesn't make karma. as a definition of Buddhist term, karma. I think. Please. Well, I'm not sure being conscious or not being conscious.

[66:10]

I don't think he's talking about being conscious or not being conscious but he more he is saying we need to put our body and mind into practice and in another writing he said we should put our entire body and mind into the house of Buddha that means practice then our you know What he's saying here is that action, that activity, that practice allows us to be at this present moment. Without this willingness to put ourselves into something we are doing right now, 100%, that is being mindfully mean. Otherwise, you know, I'm here, but my mind could be somewhere else.

[67:14]

Right? So, both our body and mind, 100% what I'm doing, what we are doing. Then... Yes. Present moment has no length. If there is even a little, slight length, then we can cut into two, and this part is past, that part is already still in the future. So present moment is really no length, it's zero, it's empty. strange things to say. But that is what Dogen is saying about time. So, you know, past is already gone, so it's not real, not here.

[68:23]

And future is still not yet come, so it's not reality yet. But present moment is only reality. But present moment has nothing. It's zero. No rings. So, actually, time doesn't really exist. Only through our activity, through our practice, present moment becomes present moment. And actually, Uchiha Moroshi, my teacher, translated the word expression, genjō kōan, as translated into modern Japanese, not into English, as an ordinary reality or ordinary truth in which present moment becomes present moment. So he did this word, genjo. Genjo in genjo koan.

[69:32]

Usually we translate this as manifestation or actualization, but one of the literal meanings of this gain is to appear or to manifest, but another meaning is present. present moment. And jo means become. So Uchiyamoros translates this genjo as present moment, become present moment. So using that idea of Uchiyamoros, what he's saying here is through our practice, present moment becomes present moment. Practice means really 100% there.

[70:38]

Being mindful in Japanese means being right now, right here, both our body and mind. And next, therefore the continuous practice of one day is nothing other than the seed of all Buddhas and the continuous practice of the seed of all Buddhas and the continuous practice of all Buddhas. So our practice at this moment, and also this one day, is a seed of Buddha's practice, or even the seed of Buddha.

[71:41]

That means we become Buddha. but this is the seed of Buddha. This practice is Buddha, as I said before. And to fail to practice this continuous practice by which all Buddhas are actualized and by which their continuous practice is continuously practiced is to dislike the Buddhas, is to fail to make offering to all Buddhas, is to dislike the continuous practice, is to fail to live together with and die together with all Buddhas, and is to fail to study and practice together with them, them means all Buddhas. So he strongly urges us to do this continuous practice.

[72:52]

This continuous practice is offering to the Buddha. Now the Zen is offering to Buddha. Our, you know, working, for example, working in the kitchen or office or cleaning or whatever to support this practice, it practices. And that is offering to the Buddha. And die together and live together means really always always together with the Buddha. Entire life of ourselves is always together with the Buddha. And we study Buddha and practice Buddha together with Buddhas. That is what this continuous practice means. And two more sentences.

[74:00]

The opening of flowers and the falling of leaves at the present moment are actualization of the continuous practice. The opening of flowers and the falling of leaves means, of course, spring and fall. That means round of the year. So changing the season during the year within that cycle. Spring, summer, fall, and winter. These are all present... actualized by this continuous practice. And polishing the mirror and breaking the mirror are nothing other than the continuous practice.

[75:01]

Polishing the mirror, I think, came from the poem by Jin Xu. Jin Xu is a how can I say, the person who was the first head monk in the assembly of the fifth ancestor. And Huineng was, you know, was still a day practitioner in that monastery. And the fifth ancestor asked his student to write a poem to express their understanding. And this person, Jinshu, the head monk, wrote a poem something like, our body is a body tree, tree of awakening, and our mind is like a bright mirror, and we should

[76:06]

always polish clean the mirror prevent not to allow the dust not being there so polishing a mirror means our practice not to make the mirror dirty that is one part of our practice And that is not entire practice. According to Dogen, we need to break the mirror. That is what he is doing here. So polishing mirror and breaking the mirror. This expression, breaking the mirror, came out of a story of Gyo-san. Gyo-san was a disciple of I-san. Isan and Gyosan are two founders of one of the five schools of Zen called I-gyo-shu, Isan and Gyosan school.

[77:10]

And after Gyosan started his own monastery, still Isan, his teacher, was alive. And one time, Isan, I don't know why, but Isan sent a mirror to Gyosan. And Gyosan, you know, received it, the mirror, and showed the mirror to his assembly and asked to his student, is this mirror Isan's or mine? Is this mirror my teacher's mirror or my own mirror? If you can say, it's okay. But if you cannot tell me, I'll break this mirror. And of course, his student didn't say anything. So he broke that mirror.

[78:13]

Now, the same idea with, you know, nonsense cutting a cat. So he broke the mirror. So, of course, this mirror refers to Buddha nature or enlightenment. And Joseph asked him, you know, the mirror is given from his teacher. And he said, is this mirror my teacher's mirror or my own mirror? I think it's the same as, you know, our practice. I have been practicing, following my teacher's instruction, and I have some understanding and some misunderstanding. But in what I'm talking, what I'm talking is basically what I learned from my teacher. or the Zen sitting I'm doing is from my teacher, gift from my teacher.

[79:21]

So the question is whether this practice, my practice and my understanding, or if we have my enlightenment or awakening, is this my teacher's or my own? And when the student was asked, they didn't say anything. I think that is the right answer. If we say one or the other, then it's a mistake. So the mirror should be broken. That is not mine. It's not my teacher. So we need to be free from the mirror. i think that is a point of this koan and also fat dog in the thing we need to protect the mirror and polish the mirror keep it clean and yet we need to be free from that mirror somehow we have to break the mirror

[80:27]

being free from our practice, being practice, just practice, without thinking this is my practice, or this is my teacher's practice, or this is Buddha's practice, or this practice, it could seem, or this practice has such and such merit, you know, without thinking such, you know, things. But just, when we practice, just practice, 100% to be ideal. I think that is the way we break the mirror. Or about the polishing mirror, there is another interesting story about a mirror. That is the story between Nangaku and Baso. Dogen quotes this story in Zazen Shin. In this case, the name of the koan is Polishing the Tide.

[81:39]

Polishing the Tide, polishing this karmic faith. When Basho was sitting practicing Zazen, his teacher visited and asked, what are you doing? And Basho said, I'm practicing Zazen. What do you want? What is your intention when you practice Zazen? And he said, I'm going to become Buddha. And the teacher picked up a piece of tile and started to polish it on the stone. And Batha asked, what are you doing? And the teacher said, I'm polishing a tile to make it into a mirror. And Batha, of course, asked, how can you make a tile into a mirror? Then Nangak said, how can you become Buddha by practice learning?

[82:40]

That's the koan. And Dogen then quote this koan in another chapter of Shōbō Genzō titled Kokyō, or Ancient Mirror. Before that, in Dazenshin, Dogen then said, you know, usually, you know, polishing a tiling to mirror means nothing. But Dogen said, it's possible to polishing by polishing a mirror and make it into a mirror. And polishing a tile and make it into a mirror is positive, he said. Because this whole polishing the tile, that is our practice using our karmic self, including all ego-centered delusive thoughts, this polishing itself, polishing a tile is itself polishing a mirror. So it's not a matter of cause and result.

[83:46]

Tile doesn't become something different from being tile. But polishing a tile is itself mirror. That is what Pat Dogen said in Dazen Shin. But I think in Kokyo or Ancient Mirror, he said, we polish a mirror and make it into a tile. Do you understand? We polish a tile. We polish the Buddha nature. That is our practice. And make it into this karmic state. Without this karmic body and mind, there's no practice. So polishing mirror is a good thing. But if we don't make it into a tile, there's no function of dharma. Stage. I don't think so.

[84:49]

He never talks about Teijo's practice, but it always continues from the beginning. I think it's time to go back to Dendo, or Tai.

[85:05]

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