Good morning, everyone. I'm really happy to be here again to share practice and Shakyamuni Buddha's and Dogen Zenji's teaching with all of you. As Branch-san said, this is the first lecture of the seven-day Genzo-e retreat. During these seven days, I give two lectures a day. This lecture is one hour, but from this afternoon I talk for one and a half hour. So I talk three hours a day in English. Someone said, Suzuki Shunryu Roshi said,

[01:04]

to speak, to talk on Dharma in English is hell. So I'll be in the hell for seven days. Well, this time we study Shobo Genzo, Shobo Jisso. Shobo Jisso is a very important expression, not only in Dogen Zen's teaching or Zen, but also in all traditions of Mahayana Buddhism. My translation of this expression, Shobo Jisso, is true reality of all beings. True reality of all beings. And this means, in the Lotus Sutra, it said,

[02:06]

true reality of all beings can be seen only by Buddhas, together with Buddhas. That means we cannot see the true reality. Then what is the reality we think that is reality? So it means there are two realities. One is the reality we think we are seeing, and another is the reality only Buddhas see. What are these two different realities? And is there two different realities, actually, or not? I mean, real reality or true reality and fake reality. If it's fake, it's not reality. So reality must be one. And yet, the Lotus Sutra said, the true reality can be seen only by Buddhas. What this means? If so, if that is the Buddha's teaching,

[03:11]

how we can see what Buddha sees, and how we live based on that reality, that true reality, I think that is the point of Dogen Zenji's teaching in this particular chapter of Shobo Genzo. So as a kind of introduction, I'd like to introduce one very short sutra from Stani Pada. Stani Pada is considered to be one of the oldest Buddhist scriptures, with the scriptures such as Dharmapada. So it's really old teachings in Buddhism. And I want to see, point out the connection or continuation

[04:17]

from the oldest teachings in Buddhism, and Mahayana Buddhism, and Dogen Zenji's teaching, and also our practice. That is my intention. It's a big job. I have been talking on this short sutra often during Genzo-e, because I think this is very important and interesting. The title of the sutra is... Maybe it's not important to introduce the Pali word. In English, the title of this sutra is Disputes and Contention. Disputes and Contention.

[05:18]

And this teaching, this sutra includes all the versions of Buddhist teachings of dependent origination. I mean, when we study early Buddhism, dependent origination is one of the most important teachings. And the final version of this teaching of dependent origination is Twelve Links of Causation. And this is kind of an older version of Twelve Links of Causation. So let me read the sutra. This is a record of questions and answers. Someone questions the Buddha, and the Buddha answers. The question is...

[06:21]

Whenever there are arguments and quarrels, there are tears and anguish, arrogance and pride, and grudges and insults, to go with them. Can you explain how these things come about? Where do they all come from? So this person's question is, you know, I think I don't need to explain what this means, because we all experience. And when I read this question, I can see, you know, human beings have not yet so much changed. You know, after 2,500 years,

[07:33]

his question, I think, is our question. And we have really same experiences, arguments and quarrels, because we have different ideas, different ways of viewing things. And Buddha's answer to this question is, the tears and anguish that follow arguments and quarrels, said the Buddha, the arrogance and pride, and the grudges and insults that go with them, are all the result of one thing.

[08:38]

They come from having preferences, from holding things precious and dear. So, you know, this argument and quarrels, not only argument and quarrels using words, but also fighting or war using, you know, violence, according to Shakyamuni's teaching, came from preference. Something we like, something we think this is important, this is valuable, this is precious, so I have to protect. And some other people think different things are more important. Then somehow we want to argue and discuss. And if we cannot agree, then we start to fight.

[09:42]

This is how we do in our daily lives, and also, you know, in this world. All kinds of conflict, according to the Buddha, came from this preference. I like this, or I think this is important, or this is true. Not that thing. And if we encounter someone or some people who don't disagree, who don't agree with my view, we think this person is weird, or wrong, mistaken, or bad, or evil. And sometimes we think, you know, to eliminate that kind of people is an important thing.

[10:45]

And if they disappear, then this life, this world becomes a better place. Or, you know, make the world peaceful. So our job is to fight against those people and make the world a better place. I think that is something going on everywhere we human beings live. So, and Buddha said, that is the cause of problems or suffering. But the person who gives the question continues, But why, sir, do we have these preferences, these special things? Why do we have so much greed and all the aspirations and achievements

[11:51]

that we base our lives on? Where do we get them from? So, where do these preferences come from? Then the Buddha said, the preferences, the precious things come from the impulse of desire. Impulse of desire. He said a little more things, but I try to follow only the important point, main point. So the person asked, where does this impulse of desire come from? From where, sir, comes this impulse of desire? Then Buddha said,

[12:52]

the impulse of desire arises when people think of one thing as present and another as unpleasant. That is the source of desire. So we encounter many different things. And when we encounter something present, we feel, I want, I love this, I want to make this my position. And when we encounter something we don't like, something unpleasant, I want to stay away from that thing. But somehow they come. So I get angry against that thing that comes without my agreement. Or we hate that thing. That is present and unpleasant object.

[13:59]

When we encounter those different kinds of objects, something happens in our mind. This one thing as present and another as unpleasant is in another Buddhist term, is sensation within the five skandhas. So when we encounter something, we feel something, present or unpleasant. The questioner continues, But why, sir? Is it that we find some things present and some unpleasant? What is the cause of this present and unpleasant sensation?

[15:02]

What could we do to stop that? Then Buddha answered, It is the action of contact, of mental impression that leads to the feelings of present and unpleasant. Without the contact, they would not exist. So the basic problem is a contact between this person or sense organ of this person and object. If there is no contact, there is no such present and unpleasant sensation. So we have no attachment to something we want or we love, and no anger or hatred against unpleasant things.

[16:03]

So if we don't have contact, then we are free from suffering. I think logically this is very true. So another question is how we can avoid contact. And according to Buddha, there is one way. Maybe two ways. One is that we don't really encounter with anything. If you are in the mountains, and sit in a cave by yourself, the rest of your life, then you have no contact. You have no contact. And what Buddha teaches is another way to avoid contact. So another question.

[17:08]

So where does this contact come from? And the grasping habit. What's the reason for that? Is there anything that can be done to get rid of possessiveness? And anything that could be eliminated so that there would be no more contact? So how can we avoid contact without leaving the world? Then Buddha said, contact exists because the compound of mind and matter exists. He said, contact exists because the compound of mind and matter exists.

[18:10]

This mind and matter is an English translation of Sanskrit word, nama rupa. Nama is name. Rupa is material. Nama rupa. And this nama rupa means the object. So contact exists because the compound of mind and matter exists. The habit of grasping is based on wanting things. If there were no wanting, there would be no possessiveness. Similarly, without the element of form of matter, there would be no contact. So this nama rupa or compound of mind or name and material is any kind of object.

[19:15]

And when we have some relation, we put this object, some name. We call this, this is a ball pen. So ball pen is a kind of a compound of name and this material. And name means point out the relation between me and this thing. This is a ball point pen. That means I use this to write. And this is red. That means I write down on the, you know, printed in black ink to show something important with red ink.

[20:22]

So the name, red ball point pen, is a relation between this thing, this matter, and this person. So name means relation. When I relate this thing in some way, I name this. And in this case, I call this a red ball point pen. Because, you know, I use to writing something. But this matter is not really a red ball point pen. This is a ball point pen only in relation with this person who want to use as a writing tool. And this is a ball point pen only when I can write. You know, it's quite old, so it's almost run out of ink.

[21:28]

Maybe next week, you know, this pen run out of ink. That means I cannot use this as a pen anymore. Then I don't call this a pen. I call this a junk. And I put it into a, you know, garbage can. So this is not a ball point pen anymore. And it's not ink. So this is a ball point pen only when it has ink and it can be used as a writing tool for this person. So to write something, this is useful to me and important, especially before giving a lecture. So I try not to lose this and I try to protect this.

[22:33]

So there's some connection between this thing and this person. And the name shows the relationship. The world we see is the world we have names, I think. That means if we can't relate with things in the world, that means if we don't name it, it doesn't really exist to me because there's no relation. That is Dharma Rupa. In this teaching, the object is not really object, but it has something, some relation with this person. And something is important, valuable, desirable,

[23:35]

and some other things are not important, not valuable, not desirable. And I want to make something good as my position. And if I cannot get it, I want to chase after that thing. And sometimes when we encounter something not valuable, I want to stay away with it. But somehow they come, so I want to escape. You know, this makes our life a samsara. That means we are always chasing after something and we are always escaping from something. This chasing after and escaping from makes our life samsara, that means transmigration.

[24:37]

Sometimes we are successful, we can gain everything we want, so we are so happy like heavenly beings. And more often we are not so successful, so we feel like hell dwellers. Everything is so painful. Or sometimes we are like a hungry ghost. We want more and more and no satisfaction. We are always running after something. And the more we gain, the more we want. So there is no end. I think that is what samsara or transmigration means. Of course, traditionally in Buddhism, it says transmigration from life after life, from previous life to this life,

[25:39]

and from this life to next lifetime. In Buddhism we teach the reverse, life after life. But that is not the only form of transmigration within samsara. But we are transmigrating moment by moment within this lifetime. Sometimes we are so happy, but that condition doesn't last forever. The next moment we are so miserable like a hell dweller, and we continue. We cannot stay in one condition. This is caused by chasing after something and escaping from something. So what Buddha taught is we can live without chasing after something

[26:46]

or escaping from something. Stay right now, right here. Without attachment or greed, and without anger or hatred, we don't need to run after something always, and we don't need to escape from something. But we accept what we are given right now, right here, and work with those things. I think that is what nirvana means. So Buddha said this nama rupa, that object which has some meanings and value to me,

[27:52]

is the cause of this life with so many problems. Then another question. What pursuit leads a person to get rid of form? So how can we get rid of this material, or compound of name and material? And how can suffering and pleasure cease to exist? This might be a problem. We want suffering cease to exist, but Buddha said pleasure also cease to exist. But we want to escape from suffering, but we want to keep the pleasure. That is a basic problem. But according to Buddhism,

[28:55]

Buddha's teaching, nirvana is the condition or way of life. Without suffering and without pleasure. So this might be something we don't want. So we have to really see what nirvana means. Nirvana is not paradise, or heaven in Buddhism. That is, all our desires are fulfilled. Everything we want, we can get. Without any suffering or lack of necessity. We think we want that kind of condition, but according to Buddha's teaching, that kind of condition like heavenly beings, is still within samsara. And that is a part of suffering. So nirvana is without suffering, and also without pleasures.

[29:57]

This is an important point to know. So nirvana is like a cessation. Then Buddha said, there is a state where form ceases to exist. Form is this nama-rupa, ceases to exist. That means both suffering and pleasure cease to exist. And that is, it is a state without ordinary perception, and without disordered perception, and without no perception, and without any annihilation of perception.

[31:02]

It is perception, consciousness, that is the source of all the basic obstructs. So according to Buddha, this perception is a problem. Perception is, in this teaching, perception and nama-rupa encounter each other, and are interdependent to each other. I said in the early Buddhism, what Buddha taught is dependent origination, not interdependent origination. Dependent origination means something is called by something, and this one is called by that thing. So the relation between cause and result is one direction. This is caused by this thing, and this thing caused by that thing. So if that thing ceases to be,

[32:06]

this thing ceases to be, then this thing also ceases to be. So the cause, the relation between cause and result is one direction. But in the case of Mahayana Buddhism, it's not dependent origination, but interdependent origination. That means two things interdependent to each other. It's not one direction, it's two directions. That is the difference between early Buddhist teaching and Mahayana teaching of dependent origination or interdependent origination. But I think here, in this teaching, perception and nama-rupa, or object, are interdependent. So, to me, this is the origin of Mahayana teaching

[33:08]

of interdependent origination. And in the teaching of twelve links of causation, the relationship between cause and result is one direction. It's not interdependent. It's dependent. So the first of twelve links is what is that? Lack of wisdom or ignorance. If ignorance ceases to be, all eleven other links cease to be. But interdependent origination is not one direction, but everything interconnected and dependent to each other. And that is what true reality of all beings means.

[34:10]

Interdependence. I think, you know, what Buddha said here, that is a state without perception. And without, he said, without ordinary perception, without disordered perception, without no perception, and without any annihilation of perception. I think this is what we do in our time. You know, without perception, without ordinary perception, that means no perception. And without disordered perception, disordered perception means something weird. We always have weird perceptions,

[35:15]

which have nothing to do with real reality. And without no perception, without no perception means there is perception. So, and without any annihilation of perception, that means we don't eliminate perception. So perception is there, and yet perception is not there. And this word perception is the same, in Japanese, the same word when my teacher, Uchiyama Koshoro, said, letting go of thought, this thought is perception. So, when we sit in this posture, facing the wall, we let go of whatever is coming up from our karmic consciousness. You know, when we sit facing the wall, there is no object. So it's very clear

[36:18]

that whatever is happening in our mind is illusion. And yet, in our daily lives, we don't see that is illusion, we see that is reality. But when we are sitting, because there is no object beside the wall, we can see things happening, that is, thought or feeling or imagination are all illusion. And we let go. This let go is opening the hand of thought. And I think what Buddha is saying here, and what Dogen Zen says, you know, think of not thinking. How do you think of not thinking? Beyond thinking. That is a very important point of our practice as just sitting, or Shikantaza. And this just sitting means we just sit.

[37:21]

We do nothing but sitting. So, of course, we call this Zazen as sitting meditation, but we don't meditate. We sit, but we don't meditate. You know, Dogen Zenji used this sitting more than meditation, meditating. So this is simple sitting. That means we do nothing but sitting. This means we don't take any action based on those thoughts coming from our conscious, our karmic consciousness. Those are the kind of things stored within our consciousness. And even when we have no object, those consciousness coming up.

[38:24]

It's like, you know, when we drive a car, and put the gear into neutral, then the engine is still moving, but the car doesn't move. Our Zazen is the same. Our mind is still working. Even when sitting, facing a wall in the Zendo, our stomach continues to digest what we ate, and the heart is still beating. All parts of our body are functioning. There's no reason, only our brain stops working. And the job of our brain is to produce thought. So, thoughts are coming up. But when we open our hand of thought,

[39:28]

or letting go of thought, then the thought, or the engine, is idling. We don't move. We don't think. We don't think, and yet thoughts are coming up, coming and going. But this is like idling. In this case, there's no Nama Rupa. There's no connection, no kind of artificial connection based on this person's desire. Cease. So, things are just as they are. And we are just as they are. So, this just sitting is really kind of a pivotal point of this true reality, true reality and man-made reality we create using our thinking and concept, words.

[40:34]

You know, that is the reality we create within our mind. And the real reality is, as Ucha Horoshi said, real reality is the reality as it is before being processed or cooked within our mind. These two realities. And this Zazen, sitting and letting go, is a total point of this change or transformation. After death, nothing changes. Things are just normal. You know, our mind is still working, but when we put the rear into neutral, it's just a coming and going of thought, like a cloud in the sky.

[41:36]

Somehow it appears and stays for a while and goes away. All the thought in our Zazen is just like a cloud. And when we sit and let it go, we are like the sky, within blue sky, and somehow, depending upon the conditions, some thought comes up, stays for a while, changes the shape and disappears. Of course, it doesn't disappear as we want. It's nothing to do with this person's wish. But sometimes that sky is completely covered with clouds and we cannot see any further blue sky. But that is one part of our life. We have to accept it. But any condition doesn't last forever. Sometimes our mind is really clear

[42:42]

and the entire sky is really blue. And sometimes we have a very peaceful, present white cloud coming and going like a spring sky. But sometimes our sky is completely covered with clouds and sometimes we have a storm or lightning. But we cannot control the weather. What we can do is keep this upright posture and let it go. So, we don't have much time. I think this teaching of Buddha shows there are two realities, true reality of all beings.

[43:43]

And the reality we think that is reality, but it's not really reality. But somehow we have to live. We cannot eliminate either. But somehow we have to learn how to live together with these two realities. I think that is the point Dogen Zenji discusses in Shobo Genzo, Shobo Jisho, or true reality of all beings. And in Dogen's teaching, this sitting, Shikankaza, or just sitting, is the point. We accept both and we experience both.

[44:45]

And our practice in our daily lives is how we can live doing things with... In our daily lives we are an actual object. And we have to make a choice what is the best thing to do at this situation using our thinking. So we are living within another name of this man-made reality is conventional truth. Somehow we have to find a way to live together in the most harmonious way with all other things. That is our daily practice. So these two, true reality of all beings, and another reality that might be called conventional reality,

[45:52]

how we can live both realities, I think is the point of our practice as a bodhisattva. I think it's time to stop talking. Any questions or comments? No questions. Great. Please. I have a pretty strong preference that we should be able to live in a world with polar bears and mountain lions and grizzly bears and animals like that, black wilderness and stuff like that. I don't feel like that's a possessive desire. It's not like I want to keep all the polar bears for myself. I want them to be able to live their wild life for their own purposes,

[46:55]

whatever those may be. How does that kind of desire fit in with this teaching as a sound? Well... Is that a preference? I think it's a preference. And we prefer to live not simply based on our desire. This is another desire. And we call it vow. Bodhisattva vows. We wish to live based on real reality instead of... We call it reality, but it's kind of, how can I say, illusion. That, you know, here this is me,

[47:55]

and all other things are a kind of material or resource I can use to make this person happy or to make this person more powerful and wealthy and happy. If we live based on that desire, it's really distorted. But we have another kind of desire to be free from this kind of way of life. I think that is also desire. But in Buddhism we call it aspiration or vow or bodhicitta, body-mind. So are you saying that I should check this preference for wild polar bears against my vows? I think so. We need to really see the interconnection with all beings.

[49:00]

And we are part of that interconnection. So if we destroy the network of interdependent origination, we cannot exist. We cannot arrive. So to take care of this network of interdependent origination is to take care of this person. If we destroy the nature, we have to die. Because we are part of the nature. So sometimes I feel like human civilization is like a cancer. Cancer is a part of our life, our body. But somehow cancer grows faster than it should be within the order as a whole of this body. So when cancer grows more than a certain degree,

[50:02]

then this body has to die. And when this body dies, the cancer also has to die. So I think cancer is kind of a paradoxical living being to grow so quickly, to kill itself. It seems our way of life, based on our desire, is the same as cancer. And what is the difference between healthy cell and cancer? It's not, basically, I don't think so much different. So, you know, cancer be ordinary cell, and ordinary cell can be a cancer. So we need to learn how to become a healthy cell. I think, you know, some people say it's too late.

[51:04]

But if we think it's too late, then that is the end of the story. But I think if we continue making effort, then we can be a healthy part of nature. And to me, you know, my practice of Buddhism or Togenzen's teaching is the way to keep this being a healthy part of the network of interdependent origination. Does it make sense? Okay, thank you. Okay. Okay, thank you very much.

[51:59]

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