Good afternoon, everyone. If we have the only English version, page 2, the final paragraph. is a very long sentence. And this sentence is the most difficult sentence, I think, in Shobo Genzo Gyoji. I don't know how to translate this. Somehow I tried, but I'm not sure whether this is what Dogen is saying or not. The original Dogen sentence is very difficult to understand.

[01:02]

So this is not only a matter of English translation, but also a matter of interpretation of his Japanese. And basically, traditionally, there are two schools, two interpretations. And in English translation, we have three other translations. Nishijimasu, Tanahashi's, and French cook's. I think Nishijimasu and Tanahashi's followed one school, one interpretation, and cook's followed another. And these two are in Japanese tradition. One is interpretation by menzan, menzan zuihou.

[02:07]

Another is interpretation by senmei, or kyougou. These two. The basic meaning is not so difficult. It's not so important, I guess, I think. But as a translation, this is a big problem. And if you have only English version on the last page, I put this extra paper. I'm sorry if you have Japanese and English together version. This is a Japanese sentence and three possible translations done by me. I should have announced this and made an extra copy for people who don't have this copy.

[03:14]

Anyway, first I'd like to read the three English translations. Pardon me? Now? OK. Yes, please. How many people need? How many? If you have English only, you have that copy. OK. OK. Okay, while she's making coffee, I read three translations of this sentence. I'm sorry about this confusion.

[04:31]

These are not mine. These are three other translations available now. One is by Nishijima and Cross. And the second one is Tanahashi in the book Enlightenment Unfold. And third is translation by Francis Cook in the book titled Raising Anox. Let me first read Nishijima's phrase. if we aim to set aside conduct and observance. This conduct and observance is his translation of continuous practice. So let me read Gyoji instead of conduct and observance, because it's confusing. So therefore, if we aim to set aside Gyoji, disregarding Gyoji,

[05:41]

in the hope of concealing the wrong mind which wants to avoid practicing Gyoji. Even this is Gyoji. On those grounds, however, intentionally to aim for conduct and for Gyoji, intentionally to aim for Gyoji, even though it may look like the will to Gyoji, is to become the wretched son who threw away treasure in the homeland of his true father, and wandered astray through foreign lands. This is Nishijima's. And second, Nishijima and Tanahashi's are menzans.

[06:51]

And this one too. Even if you might try to ignore it, this it is gyoji. You know, in this one sentence, Dogen used the word gyoji six times. And in English, it doesn't sound good. In Japanese, the repetition of the same sound sounds OK. But in English, it sounds stupid, I guess. I think that's why Tanahashi put some of them into it. So even if you might try to ignore it, it is yoji. In order to hide a crooked intention, and escape from it, from Gyoji. This ignoring would also be continuous practice. To go off here and there, looking for continuous practice, or Gyoji, appears similar to the aspiration for it, for Gyoji.

[08:05]

But he made this sentence into two sentences. But it is like leaving behind the treasure at the home of your true father and wandering poor in another land. and the third one by Francis Cook is as follows. For this reason, you may sometimes try to conceive the deluded thought of trying to avoid continuous practice. When you neglect it, neglect continuous practice, or gyoji, by saying that Even avoiding continuous practice, avoiding doji, is itself continuous practice.

[09:10]

But this is a half-hearted continuous practice, and it cannot be considered to be seeking continuous practice. Truly, it is like a poor person throwing away his inherent and inheritance and wandering off to some other land. Do you see the difference? The main difference is in this statement. Trying to avoid continuous practice is bad. No. Even avoiding continuous practice is itself continuous practice. In this interpretation by Senmei or Kyogo, this saying, even avoiding continuous practice is itself continuous practice, is an excuse by the people who try to avoid Gyoji.

[10:20]

Do you have something? These three are not my translations. These are three people, Cook and Nishijima and Tanahashi. And this one, this one is based on, you know, three, two possible traditional interpretations I made, I made, Temporary Translation. So these are not others. These are mine. Three of them are mine. Yeah, yeah, two and three. Two is Menzan's, based on Menzan's. Three are Senne's.

[11:25]

And the first one is my kind of unique, new interpretation. This one was cooked. So I just introduced those three just to see how different. And now I start to talk on this paper which you received. I'm sorry this confusion. Dogen is very confused. Yeah, now I'm still not clear.

[12:36]

Fat dog insane. So let me talk. I'm thinking and talking. I have no conclusion yet. Please. Pardon? Yeah. To me too. Please. I think there are many various interpretations and for some people this doesn't make any sense at all, I guess. The first one is the translation I put in my text. Let me read the first one first.

[13:38]

For this reason, Thinking that to avoid continuous practice is also continuous practice, if we try to seek continuous practice in order to hide the evil mind that tries to escape from continuous practice, although it is resembled to be aspired to carry out continuous practice, we would become the poor child who discarded the wealth of a true father's land and wandered here and there in the other country. This is my interpretation. Does it make sense? I know. Please. That's what this means, to avoid continuous practice is also continuous practice.

[14:59]

So someone can use this as an excuse not to practice. Basically, what Dogen is saying is that we cannot avoid continuous practice. But here he is saying some people's mistaken view, mistaken attitude, it seems. If everything is continuous practice, we have to practice this particular style of practice in the Gendo.

[16:07]

Let me talk second and third first, because those two are traditional. interpretation and third is my own. I don't think this is a good translation because I take one phrase out. I didn't read one phrase because it doesn't make sense. So I'm not a good translator. The second one is based on Menzan's interpretation, and I think Tanahashi and also Nishijima follow this interpretation. That is, for this reason, if we try to avoid continuous practice, to hide the evil mind that tries to escape from continuous practice, This avoiding continuous practice is also continuous practice. So this avoiding continuous practice is also continuous practice is Dogen's statement to those people who try to escape or avoid continuous practice.

[17:26]

In the parenthesis is my addition. There is no way to escape from continuous practice. So even to avoid the continuous practice is continuous practice. So there's no way we can escape from the continuous practice. And upon understanding it, if that person understands there's no way to escape it, escape from continuous practice, and to seek continuous practice. So, once we understand there is no way to escape, no excuse to avoid continuous practice, and after understanding it, if the person seeks continuous practice, OK, I try to do it. That kind of practice, To seek continuous practice and understand that there is no way to escape from it, like being aspired to do continuous practice.

[18:41]

Dogen is still saying that is not a perfect way of continuous practice. Okay, aspiring to do... Inspired? Inspired or aspiring to do continuous practice. It's when we understand that there's no way to escape from continuous practice, so we try to seek continuous practice, and it seems that that person's practice seems like aspiring to do continuous practice, but still Dogen says, but in doing so, we will become like the poor son who discarded the wealth of his true father's land.

[19:54]

and wandering here and there in other countries. So Dogen says this kind of attitude is still not a real continuous practice. I'm going to talk on this, you know, Powa-san later, after talking about this sentence. Do you have something to say? OK. This means, Dogen's point, according to this interpretation, Dogen's point is to seek is a problem. To seek means the person is not within the circle of the way. He's seeking. Pardon me? Not... Right.

[20:57]

So, try to find it. So this person is still outside and trying to find it, wandering here and there. Please. It's continuing practice. There are many examples. Then, I tried the third interpretation because I don't really understand these traditional two interpretations. Because both said, you know, if we try to avoid continuous practice to hide the evil mind or mistaken mind,

[22:03]

that want to avoid continuous practice. Usually we don't, in order to hide our mistaken mind, we don't avoid to practice, but we pretend to practice. in order to hide our mistaken attitude to avoid the practice, we try to pretend we are doing practice. But here, it seems Dogen is saying, if we try to avoid practice, to hide the evil mind that tries to escape from practice, This sound doesn't make sense to me. I'm still not sure what is a concrete example of Fathill talking here.

[23:30]

But we have many situations or conditions and sometimes we want to avoid or stop practice. Not sometimes, but many times. That is one problem we may have. We focus on one thing and blind the rest of the world. But is it an intention to avoid or escape from practice?

[24:32]

I'm not sure. So, anyway, that is first interpretation. Even if we try to avoid practice, that lazy attitude is still part of continuous practice. So, Dogen said, you cannot escape. get out of this circle of the way, no matter how lazy you are, or no matter what kind of excuse you make. And we understand that, we kind of allow aspiration, OK, then I'll go to seek the continence practice. And in that case, the person and this continuous practice, or the circle of the way, is still separated.

[25:37]

And this seeking, this attitude, is still out of the circle of the way. So that kind of practice is still like a person who is wandering here and there, and has left his true father's treasure. That is the first interpretation. So in this interpretation, this is about one person's motivation to practice. And the second one, I'm not sure. Let me talk about second, I mean, in this order, third translation. For this reason, we may try to avoid continuous practice, disregarding continuous practice, to hide

[26:57]

the evil mind that wants to avoid continuous practice, saying that even avoiding continuous practice is continuous practice. So here this, even avoiding continuous practice is continuous practice, is an excuse by the person who wants to avoid the practice. But still my question is, when we try to avoid, try to hide our lack of aspiration, we try to pretend we are practicing, but here it says, to hide that evil mind, we avoid practice. That doesn't make sense to me. That is not logical to me. Yeah, this evil mind is a problem too.

[28:06]

Evil, I don't like the word evil. But literally it means evil. The kanji is ja and shin. You know, this ja means evil or mistaken. This ja is opposite of shou. Shoubou is true dharma and jahou is evil dharma or mistaken dharma. So it's opposite of shou. I don't know what the good English. Lying. Yeah, it's language included, you know, in order to hide something, may say something else, or to make excuse.

[29:09]

Not to practice is also practice. We need to practice in certain ways. So, patta mata. That kind of excuse. And to me, it seems in this case, the first one and second one are two different cases. One is some person tried to avoid mistakes, avoid yoji, and other other people, or another person, try to seek the practice. To seek continuous practice seems like being aspired to do continuous practice, but it is to become the poor son who discarded the wealth of his true father's land and wandered here and there in other lands.

[30:18]

So, it seems to me There are two different cases in one sentence. So I think these are two different interpretations in commentaries. And as I said, these two don't make sense because it says to hide mistaken mind with people or someone try to avoid practice. At least to me this doesn't make sense. Please. Yeah.

[31:20]

Yeah. You understand? Good. Please. Yeah, it's perfect, complete. Yes, I think so. Yeah, that is the person's excuse not to practice.

[32:22]

That is what this interpretation, I think, means. So, the second one. If we are lazy and try not to practice, still that is, according to Dogen's view, that is still within the circle of the way. So, you cannot really avoid continuous practice, I think. But there's something that doesn't sound okay in my mind. Hmm?

[33:24]

Hmm? [...] Yeah, you know, this saying, avoiding continuous practice is also continuous practice, may have very deep meaning. Please. Hmm. [...]

[34:28]

Hmm. Yeah, this statement is interpreted in that way. Sometimes, to avoid it might be a better thing for certain situations, for certain people. Or, you know, it depends on what kind of practice. You know, my... the first one, my translation is trying to avoid this, you know... problem I have. Usually, if we try to hide my, you know, mistaken mind, I try to pretend that I am doing OK, doing, you know, diligent practice. And that is what I try to say in this translation. And that is, for this reason, Thinking that to avoid continuous practice is also continuous practice, if we try to seek continuous practice in order to hide the evil mind, that tries to escape from continuous practice.

[35:46]

Although it is resembled to be aspired to carry out continuous practice, we would become the poor child who discarded the wealth of the two fathers' land, and wandered here and there in the other country. So here, if we seek or try to do continuous practice, in order to hide my wrong mind that I don't want to do this, I don't want to show this to people or show to myself. In order not to see that I don't want to do this, I try to do this. Or at least, you know, as an action using body, I do this. But in my mind, you know, I don't want to do this. You know, this is a possible condition we have.

[36:49]

And I know, I have some experience, but I'm not sure whether this is what Dogen is saying or not. And in order to read it, I have to take one phrase. That is, first, trying to avoid continuous practice is taken away. So I don't think this is the right translation, but it makes sense to me. I think because, you know, let's see.

[38:00]

Yes. No, I don't think so. Basically, in that context, Dogen is saying we cannot escape from continuous practice, so we should practice. without escaping from continuous practice, just diligently practice. That is what Venerable Dogen is saying. He does not discuss certain particular examples. Please. I guess so, you know.

[39:42]

That was one of my problems. Please. Yeah. Yeah. To avoid practice is a problem, but to seek practice is also a problem.

[40:43]

Please. Please. Actually, please. Mm-hmm. Mm-hmm.

[41:45]

Mm-hmm. Mm-hmm. Yes, but to know abortion is I think an important point to know our mistaken mind. To see that that is a mistaken mind is I think a first step of healing. Yeah, and start to practice, and seek practicing. But Dogen said that is still not true practice. Yeah. That seems like inspiring to practice, but he said that is like a pua-san. I'm going to talk of what this pua-san means after this translation.

[42:55]

Right, that is what I said. In this interpretation, seeking is a point of problem. When we seek, we are still outside, we are still separate from the way. That is the point, I think, in this way. Well, you know, according to his basic idea, practice and enlightenment are one thing. So, this practice is a manifestation of enlightenment. So, without practice there is no enlightenment. So, basically, when he discusses about practice, he discusses about talking about enlightenment.

[44:10]

So those two cannot be separated. Hello? Right.

[45:13]

I know. So, evil mind, I think, is too strong. So we need to find some better English words. Lazy, maybe? Confused mind. Confused. Lazy. Confused. Corrupt intention. Someone used that. Cook uses a deluded thought, and Tanahashi uses a crooked intention, and Nishijima uses a wrong mind. Yeah, instead of avoiding.

[46:16]

So I don't know which is what Dogen really wanted to say. So I just said there are three possibilities. Anyway, basically what he is saying is clear. Don't be lazy. And that's practice. And maybe some of you are not familiar with this story of a son who left his father's land and wealth. I'll introduce that story, that story from the Lotus Sutra. The section four, I think. The section of faith discernment.

[47:25]

Faith discernment. Actually, faith discernment is a translation of the word I think I introduced this morning or yesterday afternoon. That was shinge. and gave understanding for discerning here. In this chapter of the Lotus Sutra, previous chapter, Shakyamuni Buddha gave Shariputra, one of his ten major disciples gave a prediction that Sariputra will attain Buddhahood in the future.

[48:35]

Before Mahayana Buddhism, Buddha was the only one. No one could become Buddha. In the highest realms of the Buddhist practitioner is Arhat. And Sariputra and those old disciples, major disciples, were Arhat. But in Mahayana Sutra, there was Arhat and another one, Pratyekabuddha. Arhat, not Arhat, both can be Arhat, but Shravaka and Pratyekabuddha are called two deities. And they are called Hinayana. And Mahayana Buddhists call themselves Bodhisattvayana. So there are three kinds of practitioners. One is Shravaka. Second is Pratyekabuddha.

[49:41]

Third is Bodhisattva. And Mahayana people called those two others Hinayana, smaller people, and called themselves larger people, or Mahayana. Hinayana, Mahayana. And, you know, Mahayana sutras, like the Vimalakirti sutra, Vimalakirti is a layperson, a bodhisattva. And the Mara Kirti is much wider than those Shravakas. Shravaka means Buddha's disciples. Shravaka literally means the people who hear Buddha's voice or teachings. So Shravaka refers to Buddha's disciples. And in the Mahayana sutra, like Vimalakirti's sutra, both Shravakas are shifted.

[50:52]

And the layperson, Vimalakirti, has much deeper insight. But I think the Lotus Sutra is a little later. And what Lotus Sutra tries to do, especially in the first several chapters, is to say those three are basically one being. So, Srila Bhagavata and Prajnaparamita Buddha also could become Buddha. Pardon? When? No one knows exactly, but around before Nagarjuna, so before 2nd century, around between 1st to 2nd century, so 2,000 years ago.

[52:01]

Kind of early Mahayana sutras. You know, same as Prajnaparamita Sutra, or Avatamsaka Sutra, and Loka Sutra, early Mahayana Buddhist sutras. I'm not sure. I don't remember. Maybe before that. In the Mahayana Sutras, I think, let's see, Diamond Sutra is one of the oldest. diamond sutra. Anyway, so, in this sutra, the Lotus Sutra, Hanya, Hokkekyo, Buddha, Sakyamuni Buddha, gave the prediction that even Shravaka,

[53:04]

attain Buddhahood in the future. And first, in the previous chapter, we gave that prediction to Shariputra. And here, other major disciples of Buddha, such as Shibuti, Maha Kacchayana, Maha Kasyapa, and Maha Mudgalayana, all those great disciples, are talking to Buddha, that they were so grateful. to hear that Buddha gave Sariputra a prediction. And we know that we are going to become Buddha also.

[54:08]

That is the main topic of this chapter. And in order to express their gratitude or joy, for the prediction given by Buddha, that they are also going to become Buddha, they described, those great disciples described, not described, but as a kind of a parable, they started to talk a story. the story of this poor son who left his father. Since this is a very long story, I read on the part of the verse. The verse is shorter. We, on this day, we mean those great disciples, including Mahakasyapa.

[55:17]

We, on this day, have heard the Buddha's voice teach and are ecstatic with joy at having obtained the unprecedented. The Buddha declared that we Shravakas will become Buddha. His fearless correction of treasures we have received without seeking. So the Buddha's disciples are saying, we are so delightful to hear that we will be able to become Buddha. And they continue, it is like a youth, young person, immature and ignorant. who leaves his father and runs away to other lands far distant, wandering about in many countries for over 50 years.

[56:33]

So the young person wandering around other countries for 50 years, so he might be older than 50. So the person was wandering around, left his father's house. And next part is about his father, that means Buddha. His father, with anxious care, searches in all directions. Weird with his search, he arrives in a certain city. So Buddha was looking for, trying to find his son. But he couldn't, so he started to live in a certain city, where he built a house, enjoying the pleasure of life. Very rich is his house, with abundance of gold and silver, moonstones and... what is this?

[57:42]

Agate? Agate? pearls and lapis lazuli, elephants, horses, oxen, and sheep, palanquins, litters, carriages, husband, men, young slaves, and a multitude of people," so and so described the likeness of his father. And yet his father getting older. But his ears are wearing away, and he breathes the more over his son. So he wanted to find his son. Morning and night he ponders. The time of my death is approaching. My foolish son has left me for over 50 years. These things in my storehouses

[58:43]

That means his wealth. What shall I do with them? And go back to the son. At that time, the poor son seeks food and clothing from city to city, from country to country, sometimes getting something, sometimes nothing. and gowns, covered with scabs and sores. Gradually, he passes along to the city where his father lives." So the person was wandering around and he was very poor and depending upon the condition, sometimes he gets something out of his labor. Sometimes he had nothing. And according to Mahayana people, Hinayana or Suravaka practitioners were like this, trying to find something as much as they work or they practice.

[60:02]

But we don't interpret this story like a contradiction, or separation, or distinction between Hinayana and Mahayana. Those are both our own life, our own selves. So even though we are a son of Buddha, even though we think we are Bodhisattva, still we are wandering around, trying to find something we want. And sometimes we get and we are happy. And sometimes we can't get what we want to do. We want to move on. So we are miserable. That kind of condition of our life. And when we find that way of life doesn't make sense, we approach to Buddha's city or Buddha's house. But still, looking for something we want. That is what this story is going on.

[61:11]

At last, reaching his father's house, at that very house, at that very hour, the elder, his father, within his gate, has set up a great jeweled curtain and sits on a lion's seat. surrounded by his attendants, everybody taking care of him. Some are counting gold, silver, and precious things, others incoming and outgoing goods, noting and recording bones. So that was going on in his father's house. But this son, the poor son, Seeing his father, so noble and splendid, thinks this must be a king, or one of royal rank.

[62:15]

Alarmed and wondering, he says, Why have I come here? Why have I come here? This is a refusal. I am here. You know, the Buddha's way is so lofty. Why have I come here? Again, he thinks to himself, if I tarry, t-a-r-r-y, tarry here long, I may suffer oppression and be driven to forced labor. Driven to fast. Practice. Having pondered thus, he runs off in haste. He escaped in search of some poor place that he may go and hire his laborer. At that time, the elder on the lion's seat, seeing his son from afar, secretly recognized him and instantly ordered servants.

[63:28]

So, Buddha asked his servants. to pursue and fetch him back. The poor son cries in alarm, faints away, and falls on the ground, saying, These men have caught me. I shall certainly be killed. Why, for food and clothing, did I come here? I think this is something we feel when we start to practice. The elder, knowing that his son, being foolish and inferior, will not believe in his words, nor believe that he is his father, with tactful methods, again dispatches other men. One-eyed squat common and unimportant, saying, you go and tell him, saying, you be hired along with us to remove dirt and rubbish, and you shall be given double wages."

[64:50]

Double wages is what we want. The poor Sam hearing this, is glad and comes with them for the purpose of removing dirt and cleansing outhouses. That is our practice, cleansing outhouses. The elder, through a lattice, continually sees his son and thinks of him as foolish and pleased with humble things. So the story goes on and on. So his father gives certain devices to develop his son's mind. And after 20 years, the Buddha found that the son is ready to accept his will.

[65:53]

So, he finally said, all that I have, houses and people, I entirely give to him. He is saying to the public about his son. And he is free to use them as he will. That is the end of this story. So we are like the poor sun, wandering around, and sometimes we get something, and sometimes we don't get something. So we are up and down. Now actually, that is not about a certain group of people called Hinayana, but we are like that sun, I think. And even when we arrive at Buddha's house, our father's house, still, we want to... as much as we want.

[67:03]

We don't think this entire world is Buddha's land. And we are the son of the Buddha. We are children of Buddha. we are satisfied when we get as much as we practice certain joy or tranquility or calm down or peace of mind. But according to the Lotus Sutra, that is not enough. But in order to develop the sense child's state, Buddha gives a kind of device, a skillful means to grow. That is the story. And what Dogen is saying here is to seek continuous practice. As someone said, to seek is a problem.

[68:11]

When we seek, you know, we have some image of what we can gain. And, you know, almost always when we start to practice something, you know, we have something, we feel there is something lacking, or some difficulty or problem or doubt. And when we study and practice, and when we think this is what I'm looking for, then we think we are getting and we satisfy and we think that is a goal. But that is not a goal. That is a problem. So, you know, this sound, this koa sound is like our motivation to practice.

[69:16]

Before I said, sooner or later we reach the dead end, where we cannot go through with this motivation. You know, our practice is for difficult and so simple, and takes so long. And when we start to practice, we feel we get something. We find something important. Or we experience some fancy condition of mind, or abuse of mind, and we want to get it again. Often it doesn't happen again. In the beginning, it's very different from our life, previous life. So, it's kind of a... things are great things.

[70:18]

Vaccine, we continue to practice, that thing is not so great anymore. That's a matter of course. peace of mind, or a feeling of interconnectedness. So, when we continue to practice, we lose such a kind of a joy of what we found we are looking for. And we find a dead end. if we practice like this person. And, of course, there are many skillful means Buddha gives us. But somehow, if we are still looking for some kind of toy, which I can play with,

[71:28]

It's like praying or being satisfied with the wages we get from our labor. That is not receiving or inheriting Blue Father's wealth. That is the central universe. Dogen said, these three worlds are my dwelling. and all things in this world is my children. That is without wealth. But what we are looking for is my small wealth, which I can possess. And I have to go through this difficulty when we reach that dead end. We cannot go across the line from this side, because whatever we do is from this person, from this person's desire.

[72:46]

So we need, how can I say, the function from other side, that is, Buddha's side. Then we find, we found that, you know, even though we have been practicing by seeking something we want, because that is Dharma. It is my personal attempt to find something good for me. And when we find that is a problem, then we cannot do anything, anything from our mind, from our will, from our idea. So that is the debate there. This dead end cannot go through from this side. So we need the function or work or help from other side, that side.

[73:50]

in another chapter of the Lotus Sutra entitled Bodhisattva Never Disparaging. This Bodhisattva is reciting, not reciting, walking around that street and worship, not worship, but bow to every people, everyone in the street. and saying, I'll never disparage you, you will sometimes become Buddha. That was his practice. And I think this signal, I'll never disparage you, is the voice from Buddha. And we need such a I never disparage you, you will become Buddha.

[75:04]

That is the prediction Buddha gave to Sri Lanka. And then we faced that dead end. I think we started to hear that voice. Then, you know, I cannot do anything for myself. Whatever we do is my personal thing. And so we have to give up everything. We have to surrender. Then we surrender. I think we start to hear Buddha's voice. That, you know, I never disparaged you. This is a voice of compassion, I think, and also beyond discrimination, beyond any distinction, even between deluded, small, egocentral, sentient beings and the universal Buddha.

[76:07]

And we found, even from when we started to search for something we want, From the very beginning, we are Buddha's land. We are born in Buddha's house, but somehow we don't see it and we left Buddha's land and wandering around and try to get something we want. So, I think our practice, and Dogen recommends this continuous practice, His point is, we should practice, not like the poor son, saying he was wandering around to get as much as he wants, but, you know, we should see this cycle of way, that is actually in the Lotus Sutra, Buddha's will. and we are the late-made child of the Buddha.

[77:15]

So, Dogen recommends us to practice not based on our desire, our personal aspiration, but being a part of this boundless cycle of the way. And that is itself Buddha's compassion, saying, you know, you will become Buddha. I never despised you. You know, when we hear that point, I think we are encouraged to practice even though we are still like a baby or an egocentric child. We see how egocentric we are, how childish we are. This childishness or egocentrism seems to become smaller and smaller and not so important. Before that, we think, that is me.

[78:18]

That is my employer. We are like slaves of this me. But then we see or we hear the Buddha's voice. We see those are very small things. We don't need to follow that voice. So in that child's voice, we can let go and follow the Buddha's voice. And this hearing and following Buddha's voice and letting go of the child's voice, I think, is our jazen, facing the world and letting go. Or, for example, come up from our consciousness, that is karma. Any questions? Thank you.

[79:12]

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