Last three lectures, I talked some information that might be helpful to understand what Dogen discussed about this expression, shoho jisso. And in the first lecture on Saturday, I talked on Buddha's teaching from Stanipata. That is, you know, the basic cause of all the difficulties or problems, conflict, argument, quarrels and fighting came out of this contact between perception and Nama Lupa. And Buddha said, when there is a state with without ordinary perception, without disordered perception, without no perception, without any annihilation of perception, then the Nama Rupa ceases to exist.

[01:19]

When Nama Rupa ceases to exist, the problem ceases to exist. In our practice, it doesn't work so easily. We are practicing this state without ordinary perception, without disordered perception, without no perception, without any annihilation of perception. It's what we do in our Zazen. When we let go of thought, or opening the hand of thought, there's no perception. I mean, in our sitting, all different kinds of thoughts are coming up and going away. But we don't grasp any thought. Just let them come up, let them go away. At this time, there is perception, but still we don't grasp it.

[02:23]

We cannot say, we don't... I often say, I don't think, but thoughts are coming up. Thoughts are almost always there, but I don't think. You know, that is a time, you know, the Nama Rupa as an object of our desire, our self-centered idea ceases to exist. But the, you know, things, all beings, does not really cease to exist. All things reveal as it is, not as a nāma-rupa, but as a buddha-dharma. That is when Dōgen said in Genjo-koan, when all dharmas are buddha-dharma. So, when Dōgen said in Genjo-koan, when all dharmas are buddha-dharma, is all dharmas exist, cease to exist as a nama-rupa.

[03:33]

It's sort of a kind of a connection, kind of a, how can I say, man-made connection between me and that thing. It ceases to be. And that time, much deeper kind of a connection as a network of interdependent origination, you know, revealed. That is the two realities, actually. And about these two realities, Dogen Zenji expressed in his poem, Waka poem, something, for example, in the fall, then the colors of leaves on the trees are changing. So there are many different kinds of colors that cover the mountains.

[04:39]

And on all different kinds of colors, one time there was snow. So all different colors are covered with snow. All white. So there's a variety of colors and one color. These are kind of two layers of reality. Another example expressed in another poem is a poem about prostration, bowing. He said the poem is something like, in the field in the winter, so all grasses are covered with snow. Then there is a white heron.

[05:42]

And he said the white heron, the bird, hides itself within itself. with its own body. This is also the expression of these two realities are one and yet different. It's different and yet one. You know. That is for Dogen. Not only Dogen, but this expression, shohou jissou, means. Shoho is all different things. Each and everything is different and unique. But all are Jisso, true reality. That is one color. That is like a snow that covers with all different colors. And in our Zazen, we do the same thing.

[06:44]

You know, all different conditions coming and going. But all such conditions are all just as in one color. So one color and many colors. Not one, but not two. Both, this reality includes both. That is what Shofo Jisso means. And in the second lecture, I introduced Nagarjuna's verses from Majamuka Kalika. And Nagarjuna put emphasis on one side of the reality of all beings as emptiness. formless and knows self's nature.

[07:51]

And this morning I talked on the Lotus Sutra. That Lotus Sutra shows us another side of the same reality. That is, everything is connected with everything within the network of interdependent origination. So, the fact Nagarajima discussed and the fact the Lotus Sutra point out two sides of the same reality. As individual beings, it's empty. There's no self-nature. But each and everything is connected with each and everything within the network of interdependent origination. Yes. Well, that is, you know, what Tendai-chi said, contemplation of emptiness and provision and middle.

[08:58]

You know, as a practice, we see one layer at a time. One time we see the emptiness of all beings. But another time we see emptiness is nothing other than all beings. But as a third way of viewing things, that is, middle, or two, we should see both. And how can we do that? That is what I'm saying. I mean, in our dazen. It's not thinking. We don't think. By thinking we cannot see both ways at the same time. But just sit and letting go of whatever thought. That is a way of seeing. Does it make sense? And that is a very important question.

[10:24]

And this is what I think Dogen is discussing in this first group of Shobo Genzo, how we can see both at the same time as a two or middle. This chapter of Shobo Genzo, Shofo Jisso, was written, as it said in the final page, it was written in 1243. The ninth month of 1243. If you are not familiar with Dogen Zenji's life, I have to say a little bit. This is a very important year in his life. Dogen Zenji was born in 1200, and he became a monk in 1213.

[11:28]

And every 10 years, he had a big change. In 23, he went to China. And in 33, he founded his own monastery named Koshoji. This is the first Japanese Soto Zen monastery, Koshoji. And in 1243, the year he wrote this chapter, he left Kosho-ji in Kyoto and moved to Echizen to found Daibutsu-ji. And Daibutsu-ji is changed, Dogen-zen changed this temple name from Daibutsu-ji to Ehe-ji. So 1243 is the year Dogen left Kyoto and moved to Echizen.

[12:34]

That means, in 1244, the construction of Daibutsuji started, I think, and it was completed in the fall. And they started to have a practice period in the year 1245. That means when he wrote this chapter of Shobo Genzo, he didn't have a temple. I mean, they moved to Ichigen in the fall, seventh month. And this was written in the ninth month. The ninth month is in the solar calendar around November. So it must be already called. Anyway, at that time, Dogen and his Sangha stayed in a very small, old temple named Yoshimune-dera.

[13:45]

If there is still Yoshimune, it's very close to Eheji. And it's top of the very steep hill. And now it's quite a big temple building exists, but it must be very small. And it said that temple didn't have kitchen. So, at that time, in this year, Gikai, who will be the third avatare of Eheiji, was Tenzo. It said he had to cook in a house at the foot of a hill. And he had to carry the food each meal. It's a really steep hill. So, they didn't have zendo. They didn't have dharma hall.

[14:55]

They didn't have maybe small buddha hall. That means he didn't give formal dharma discourses like he did at Koshoji. So, he had plenty of time for writing. And in this year, before they moved to Echizen, Let's see. He wrote five chapters of Shobo Genzo before the seventh month. And after moving to Echizen, within this year, he wrote 21. So altogether 26 chapters of Shobo Genzo were written in this year. So this was very... I think he was busy because he moved from Kyoto to Fukui Prefecture, and it's a long distance.

[16:07]

Not only by himself with his luggage, but the entire temple moved out from Kyoto and settled down in a small temple. So it must be a busy time. But somehow, in the history of writing of Shobo Genzo, this is the most productive year. I think Togen Zenji is really a kind of amazing person. But I'm sure after he moved to Echizen, because they don't have monks hall or Dharma hall, he had nothing to do but writing. Probably that is why he wrote so many chapters of Shogo Genzo. I think now we are ready to start to read Shogo Jisso.

[17:12]

The first section is kind of introduction. He said, Manifestation of Buddha Ancestor is the completely penetrated true reality. True reality is jisso. The true reality is all dharmas or beings. These all beings are shoho. So here he said, true form is all beings. All beings are such a form, such a nature, such a body, such a mind, such a world, such clouds and rain, such walking, standing, sitting and lying down, such anxiety, joy, movement and stillness, such a stuff and a whisk.

[18:19]

such picking up a flower and breaking into a smile, such dharma transmission and prediction, such studying and practicing, and such faithfulness of pine and integrity of bamboo. You know, often he wrote kind of a conclusion in the very beginning of his writing. So this is in a sense, conclusion. This is what he wants to say in this writing. That means, as a Buddhist term, shoho jisho, or true reality of all beings, is something abstract, something is, in a sense, hidden within the concrete beings.

[19:26]

But, for Dogen, as I said in the end of this morning lecture, in Japanese Tendai, it is considered that all beings are itself true reality. So true reality is not something abstract, something hidden within each and every being. But each and every being is itself a true reality. And that is what he is writing here. So his understanding of Shōhō Jissō is kind of different from the common understanding of this world in the Buddhist philosophy. So, he said, you know, each and everything we see and each and everything we do as a practice is shobo jisso.

[20:41]

So first he said, manifestation of Buddha ancestor is the completely penetrated true reality. Well, this is the original sentence in the Lotus Sutra is, yui-butsu, yo-butsu, Nai-no-gu-jin-sho-ho-ji-sou You is only Buddha.

[21:55]

You is together with Buddha. I don't know how to translate this word, but this means be able to. And gu-jin is investigate or study thoroughly. Gu-jin. Gu is to study. Or investigate. Or also reach. Like reach to the top of the mountain. And jin is completely. So, in the Lotus Sutra it said, only Buddha, together with Buddha, that means no human beings, only Buddha, can penetrate or completely investigate or understand this true reality of all beings.

[23:18]

And this completely penetrated came from this būjin in the first sentence. Manifestation of Buddha Ancestor is the completely penetrated true reality, true reality, or jissō. This means Buddha Ancestors are nothing other than jissō. So, the first Dogen wants to do is, you know, this Buddha's... Only Buddha together with Buddha is a subject of this sentence. And be able to penetrate is a verb. And this shoho-jiso is object, SVO. And he... I think he wanted to destroy this structure of subject, object, and verb.

[24:31]

He does the same thing when he discusses about the Heart Sutra. In Shobo Genzo Makahanya Haramitsu, Mahaprajna Paramita, in the very beginning of Makahanya Haramitsu, I think I... Yeah, I believe. Makahani Haramita. This is a kind of a commentary on the Heart Sutra. Not commentary, but comment. Dogen's comment on the Heart Sutra. And in the very beginning, he wrote as follows. The time of Avalokiteshvara Bodhisattva practicing profound pranayama paramita is the whole body clearly seeing the emptiness of all five aggregates. This is a kind of a paraphrase of the first sentence of the Heart Sutra.

[25:35]

He only added the whole body. Otherwise, you know, all are from the Heart Sutra. This whole body is not only body, but whole body and mind. And he said, the five aggregates are forms, sensations, perceptions, predictions, I'm sorry, predilections, and consciousness. This is the five-fold prajna. A clear seeing is itself prajna. To unfold and manifest this essential truth, The Heart Sutra states that form is emptiness and emptiness is form. Form is nothing but form. Emptiness is nothing but emptiness.

[26:40]

One hundred blades of grass, ten thousand things. This means We think Avalokiteshvara is like a Buddha. And emptiness of five skandhas is an object. And he clearly sees the emptiness of five skandhas. This is a subject, verb, and object. He wanted to destroy this structure, this way of thinking. We see this person see something with prajna or wisdom as emptiness. But, you know, Avalokiteshvara is nothing other than five skandhas.

[27:43]

There's nothing outside besides five skandhas. So then the Heart Sutra says, Avalokiteshvara clearly sees the emptiness of five skandhas. This Avalokiteshvara is, as a body and mind, five skandhas. So this is five skandhas clearly see the emptiness of five skandhas. So the subject and object is the same thing. And also usually we think wisdom is like a tool or device or aid to see things clearly. You know, like a reading glass. I cannot read this writing without this one. But when I put the reading glass, then I can read. So usually we think This prajna or wisdom is like a reading glass. Something that helps us to read something I cannot read normally.

[28:49]

But that is, at least according to Dogen, that is not what the Heart Sutra wants to say. But, you know, the Avalokiteshvara and prajna and five skandhas are all the same thing. So there is no relation or structure of subject, verb, object. You know, this is most kind of... How can I say? This structure of way of thinking is most against the reality of emptiness. Here is a person who wants to see the reality, and there is an object that is reality. Between subject and object there is a wisdom. This is what Avalokiteshvara, Bodhisattva deeply practicing Prajnaparamita, clearly sees the emptiness of five skandhas.

[30:03]

This sentence itself is contradicted you know, with the reality this sentence want to see, want to show us. So what Dogen wants to do is destroy that structure. So my translation, the time of Avalokiteshvara Bodhisattva practicing profound prajnaparamita is the whole body clearly seeing the emptiness of all five aggregates. I think this doesn't make sense. The subject of this sentence is the time. And after is the whole body. So the time is the whole body. It's not logical at all. So this doesn't make sense. But this is what Dogen wrote. So what he's doing, writing in this way, is he tried to

[31:12]

you know, destruct or deconstruct the way we think in order to show the reality that the Heart Sutra wants to show us. So, you know, the word is a problem. So to write following our grammar and logic is also a problem. when we discussed about the reality beyond concept and world and thinking. So I think Dogen intentionally destroyed this structure and made us confused. So that was his purpose. So it's very natural that we don't understand. That was his purpose.

[32:13]

Try to show us there's something we cannot deal with our way of thinking, our logic, our concept. And the reality of emptiness is really that thing we cannot reach, we cannot handle, we cannot grasp with our conceptual way of thinking. That is the problem. So we are facing, you know, we have to think to understand what the Lotus Sutra or the Heart Sutra is saying using our logical mind. And yet, as far as we are using our logical mind, we don't reach there. So how can we reach there? Or how can we see those, you know, Form is emptiness and emptiness is form at the same time. Usually we can think form is empty at one time.

[33:19]

This is a form, but this has no self-nature. This is not permanent. It's not really. This is just this thing as a reading glass. is a collection of all different parts. And it, you know, disappears no later. So there's no such thing as a pair of reading glass. So we can see emptiness of this thing. And next, I can see this emptiness somehow, you know, manifests itself as a pair of reading glass. Next moment, we can see you know, another direction. But how we can do this at the same time? That is the point of, you know, Tendai teaching of seeing or three truths, ku or emptiness, and ke or provision, provisional truth, and chu, the middle,

[34:30]

How can we see all this kind of, it's not, how can I say, simple, flat, two-dimension logic. But this is at least three dimensions or more. So we can see from different sides to really see the truth or reality of one, you know, each and every being. Anyway, so, as he says in the Shobo Genzo Makahani Haramitsu, Prajna is each and everything, all beings. And here he is saying, Buddha's ancestor, Uibutsu, Yobutsu, only Buddhas, together with Buddhas. are nothing other than Shobo Jitso.

[35:31]

You know, when Dogen Zenji write about self and all-media dharmas in Genjo Koan, it's also important that the self is part of all-media dharmas. So the self cannot be outside the all-media dharmas and see, observe, objectively. But we are, self is always inside of Veda Dharma. Same as, you know, we see the world, we always see the world from inside. We are born in the world, within the world, and we live in the world, and we die in the world. We cannot get out of the world and see the world objectively, like a god. We are here as a part of the world. That means we need to take a position. And when we have a position, you know, our view is limited.

[36:42]

So we cannot see this world as a whole. So our view and our thinking and judgment based on our view is limited. in a sense, self-centered. So it's not reality itself. How can we see this reality as a whole is the point of, you know, in the Heart Sutra Prajna. And the answer for Dogen Zenji is just sit. When we just sit, there is no object. We only have the wall. So whatever is coming up in our mind is illusion.

[37:45]

So there is no problem if we let go of everything. And when we sit in this way, When we really just sit, you know, the separation between subject and object disappears. That means we put our entire body and mind, entire being, on the ground of reality of all beings. We don't see. We don't observe. We don't think about it. We just let go. Or we just be there. That is the way we see the reality beyond thinking, the reality beyond separation between subject and object. So to see is really not to see. Not seeing is the only way we see that reality. I think that is the answer from Dogen, that how we can see both.

[38:49]

Using our mind we cannot see. only within our practice of letting go of whatever thought comes up. You know, we are there. And that is the only way we see, not see with our eyes, but we experience the oneness with all beings. So, for Dogen, in Dogen's teaching, our practice of Dazen is not a method, to see the reality of all beings. But this sitting itself is prajna. And within this sitting, within this practice, we put entire being, entire body and mind, on the ground of this network of interdependent origination. That's all. Please. In his writing, is it really the function of Shōho Jūsō?

[40:03]

The actual, when he's composing this, it's his writing? Could you say the first part again? I didn't hear. When he wrote... He's writing this? Yeah. Is he performing? In other words, when he says all this stuff that is related to the way I was raised to think, he's doing the true reality of all Dharma beings, but he's doing it through writing. Yes, using words and letters, and using concepts. So, that is an important question. You know, when he thinks about the reality of all beings, His thinking is still using concept. But what he is doing using this concept is trying to destroy the concept.

[41:12]

So in a sense he is using his conceptual thinking in order to destroy the conceptual thinking and try to show the reality before conceptual thinking. That's why his writing is full of contradictions and paradoxes. He's writing something, but the next moment he negates it. Sometimes he affirms something, and the next moment he negates that thing. So it's very interesting, you know. Is this still conceptual thinking or is this a part of function of true reality? Please, Branson. I was just trying, there was a word there that you used and I didn't catch it. Next moment he's, it sounds like relating.

[42:18]

Negated. Negated. Anyway, after a few sentences later, I think he said something about that. Please. A few minutes ago, you said, where the accomplished Buddhas do not appear, sravaka ceases to be. The enlightened mind of the Pratyekabuddha comes forth from independent disengagement. And that's kind of the same idea. that from this conceptual mind can be conceived disengagement from this. Yeah, that is Nagarjuna's verse. That is a kind of letting go of thought. Can you all of a sudden on your own think of letting go of thought? When we think of letting go of thought, we are thinking, not letting go of thought. So letting go of thought can be done only within practice. But without a teacher or without anyone else? I think it's possible.

[43:25]

Anyway, so what he's saying is Buddha is completely penetrated to reality. And further, he said the true reality is all beings. Each and every being. is true reality. That means each and every being is Buddha. Only Buddha together with Buddha. But we must be careful that Dogen can say this from the point of just sitting. Just sitting means being liberated from Lama Rupa. So he sees everything as Buddha Dharma. Otherwise, it's kind of dangerous if we simply think everything is Buddha.

[44:28]

Whatever we do is Buddha's activity. Were all these writings primarily for the monks? Yes. I mean, just for the monks? It didn't really go out to them? I think... I don't think so. This is... Yes, Genjo Koan is written and gifted, gave to a lay person. But in the case of this one... For, I think... I think so. Especially when he wrote this chapter, he lived in a small temple only with his monks. It's a sad lecture, isn't it? No. Anyway, so he said, Buddhas are true reality, and true reality is all beings.

[45:35]

So, Buddhas are Jisho, and Jisho is Shobo. And the first Shobo, or all beings, referred to is such a form, such a nature. These are two of the ten suchnesses. And such a body and mind. Our body and our mind, that means five skandhas, are all beings. And this is true reality. And this is Buddha. And such a world, the world in which we are being born, living, and dying, is also, of course, all beings. Therefore, that is reality, true reality, and also the Buddha. And such clouds and rain, That is, you know, the climate or weather, it is always changing.

[46:39]

You know, clouds somehow appear in this blue sky and give us rain. And when it ceases, it's again blue sky. So it's kind of a scenery of impermanence, always changing. That is also Of course, part of all things. And therefore, this is true reality, and this is Buddha. And such walking, standing, sitting, and lying down, this is all activities we do in 24 hours. This is also all beings, true reality, and Buddha. Such anxiety and joy is, you know, the emotion we experience each day.

[47:42]

And movement and stillness. Such a staff and a fisk. Staff and a fisk. Do you know staff and a fisk? This is a tool for monks, especially the master. When the master gives a Dharma discourse at a Dharma hall, He, you know, ascends the platform like at a mountain seat ceremony with a staff and a fisk. So when Zen Master gives a Dharma discourse, he holds a staff and a fisk. So this is a teaching activity for a Zen Master. is also all beings and true reality and Buddha. And such picking up a flower and breaking into a smile, this is referred to in the Dharma transmission from Shakyamuni Buddha to Mahakasyapa.

[48:58]

Shakyamuni picked up a flower and I just, you know, look up and Mahakasyapa smiled. This is also true reality of all beings. And this Dharma transmission taking place within this true reality of all beings. And such Dharma transmission and prediction Dharma transmission is like Buddha to Ananda, I mean, Mahakasyapa and Mahakasyapa to Ananda. And prediction means, Buddha gives a prediction that you, all of, you know, in the Lotus Sutra, Buddha gives a prediction to all people, even to Devadatta, that you are all becoming Buddha sooner or later. So all those things, kind of a Buddhist practice, is also a part of the true reality of all beings.

[50:13]

And such studying and practicing, studying Dharma and practicing the way, this practicing is BENDO. Usually I translate this Venno as a wholehearted practice of the way. But it's too long, so I just said practicing. And studying is a translation of Sangaku. Sangaku, san means to visit and meet with teacher and study. So this studying is not simply reading a text in his room, in our room, but studying with So it's not a personal, you know, thinking. But this is a practice. And such faithfulness of pine and integrity of bamboo. This pine and bamboo, I think, probably because this is written in November, it's a time of changing color.

[51:19]

You know, pine and bamboo doesn't change the color of the leaves. It keeps green, also evergreen, so it doesn't change. Of course it changes, but not, you know, change like other leaves. And also, pine and bamboo is commonly used as a symbol of faithfulness and integrity. So all that kind of things and activity as a practice, studying and practice of Dharma, all are nothing other than the reality of all beings. Therefore, these are all Buddha. the main theme of this writing.

[52:25]

Please. Well, as I said, that poem is about prostration. To prostration means to surrender ourselves to the Dharma. Buddha, Dharma, and Sangha. That means we become really one with, not we, but white heron, become really one with the snow, the entire white world, one color world. Yeah, because it's the same as, you know, self-despair into the myriad dharmas.

[53:36]

We become really a part of myriad dharmas. That means self and myriad dharmas are really one. That is a time, you know, vast moonlight reflects on each and every drop of dew. You know, the moon and moonlight and tiny drop of dew become really the same thing. Does it make sense? Okay. Then he quote, the sentence from the Lotus Sutra. Shakyamuni Buddha said, only a Buddha together with a Buddha are able to completely penetrate the true reality of all beings.

[54:43]

That is such a form such a nature, such a body, such energy, such a function, such a cause, such a condition, such a result, and such a recompense, and such ultimate identity. I'm sorry, there is a typo. This is not a form, but from the beginning to the end. From the beginning to the end. And he started to make a comment on this sentence from the Lotus Sutra. Because I already talked on this sentence this morning, so I started to talk on Dogen's comment. Maybe you'll get to this later.

[55:48]

Only a Buddha together with a Buddha. If you would comment on why is it only a Buddha together with a Buddha? Why not just a Buddha? Good point. In the early Buddhism, Buddha is only one. Shakyamuni Buddha. No other person can become a Buddha. But in the Mahayana Buddhism, there are many Buddhas. And in the Lotus Sutra, Shakyamuni is saying this statement. And I think what he wants to say, not the Shakyamuni, but the person or people who made the Lotus Sutra, want to convey, is Buddhas and all other Buddhas, not only Shakyamuni Buddha, but all other Buddhas, including, you know, Dharmakaya Buddha, Sambhogakaya Buddha, and other

[57:03]

Nirmanakaya Buddhas, all other Buddhas, awakened to the same reality, same dharma. And later, in the same section of the Lotus Sutra, it said, all Buddhas appeared in this world only for one great matter. That means only one purpose. And that is to show and open the door, and show, and allow living beings to understand or comprehend, and allow all living beings to enter this, at that place it said, enter into the Buddha's wisdom, or Sanskrit word is Buddha's darshan. And this Buddha darshan, What Buddha sees is the reality of all beings.

[58:10]

So, Zen Lotus Sutra says, only Buddha together with Buddha means not only Shakyamuni Buddha, but all other Buddhas appear only for one great matter, that is, to show the reality of all beings. So, How can I say? The reality or teachings of all different Buddhas are the same thing. And this is not only Shakyamuni's teaching, but all Buddha's teachings. Does it make sense? In terms of our practice, though, he says Buddhas are all beings and all beings are Buddha. I think so. I think so. You know, we can see the reality of all beings only within the network of interdependent origination.

[59:43]

That means, when we practice together with other people and other beings, that is the time we can see the reality of all beings. So, sangha is really important. So would that go along with the sense that only a Buddha and a Buddha is very Mahayana? Yes. Very oriented toward practicing in a world of relationship? Yes. Versus going to the cave? Yes, like purifying ourselves. Separate from other beings. So it carries that feeling to it, that connotation. Yes. And that is what the concept of ekayana, one vehicle, means. Everything should be included and embraced. Without this, outside of this network of interdependent ordination, actually there is nothing there.

[60:54]

And we cannot get out of there. Please. Well, that is a very good point. And that is what Dogen discussed in writings like Tenzo Kyokun. You know, in the Tenzo Kyokun Dogen taught that when we work as a Tendo in the kitchen, we should be one with the water, rice, and fire, all utensils. This is how, you know, this, in a sense, Jijyu Zanmai. can work in our daily life together with other beings. That is, in a sense, that is the way our zazen functions in our daily life as a practice.

[62:03]

So, now I cannot talk about Tendokyo-kun, but please try to read. I have to go further. Paragraph 3. The Tathagata's utterance, ultimate identity from the beginning to the end, is the self-expression of the true reality of all beings. Self-expression of an Acharya. This is one and the same study because study is one and the same. This self-expression is what I mentioned when he asked about when we are thinking, or what Dogen is writing, this writing, he is thinking.

[63:15]

Is this part of the reality of all beings or not? And this is Dogen's answer. When we think and express something, of course using words or concepts. If this word or concept or expression is really manifest that reality of all beings. This is not Dogen's thinking. This is not our thinking. But this statement or thinking is self-expression of reality of all beings. Does it make sense? Does it make sense? If what I'm saying is really in accordance with Dharma, this is not my thinking, this is my

[64:19]

speaking, this is not my thinking, and this is not my thinking, but the Dharma expressed itself through this being, through these five skandhas. So is that the first of the three Tendai perspectives? Yeah, let's see, I think third. This word, this word, self-expression, is 自動詞. I think this is really unique. expression of Dogen.

[65:24]

No one else used this expression. Ji is self. In this case, this do is saying or speaking. And shu is to grasp. So, in this case, grasping. this reality of all beings using words within talking or speaking. And Dogen used another same kind of expression such as dōtoku. This talk means to gain or attain, usually.

[66:26]

But Dōtoku, he actually wrote a chapter of Shōbō Genzo entitled Dōtoku. And he said, when we experience and awaken to the reality, we have to say something. You have to say something. The title of this, Katagi Roshi's book, you have to say something. You have to say something that really expresses the true reality. Until you can say something, you can't express that awakening, that reality you experience. Your experience is not really true. If you experience something truly, you have to say something about it. That is Dogen's request to us.

[67:28]

And it's really... Is that Dao? Is it Vin Dao? Same Dao as Dao or Tao. But that means the way. But here, same Chinese character means to say or to speak. So it's different. Completely different. Different meaning. Same character, same word, but different meaning. And next he said, self-expression of the true reality of all beings. So, true reality of all beings expressing itself through Dogen. Through Dogen's brain. And Dogen's brain is part of the true reality. And also self-expression of an Acharya. Acharya is a Buddhist teacher or master.

[68:30]

But this ācārya in original jarī, ācārya is Japanese transliteration of ācārya, jarī. That is the word Dōgen used. But this usage of this word ācārya or jarī I think it came from at least one koan story of Tozan. And Tozan called one of his disciples, who he was talking to, as Jari. So it's not really a teacher or master, but this means you. That means... Please. Please. If it's coming from Dogon's brain, perhaps it's just an expedient reality perceived by Dogon.

[69:37]

Yes, it is. I mean, expedient reality is only a way to show the true reality using words. That is what Nagarjuna said. So this is expedient. This is not reality itself, you know, beyond wording. This is a collection of all words, concepts. But Dogen is trying to destroy the concept and show the reality beyond concept, using a concept. You know, this is what Nagarjuna and all other Buddhist masters have been doing, using words and concepts to destroy the words and concepts. to show the reality beyond words and concepts. So this activity is very contradictory. That's why it's so difficult to follow using our usual usage of words and concepts.

[70:48]

OK. Please. So you said that if what we say or what you say is in accordance with the Dharma, then that's the Dharma expressing itself through you. Would that be true of evil things that people do as well? If someone does something evil, then is that them or is that evil expressing itself through them? I think evil expresses itself through them. And that is also a part of Dharma. If we are a part of Dharma or reality of all beings, that means that is a teaching of we should not do that. Because of the evil or unwholesome sequence, we have to see the reality and we have to learn this is not something we should do. So not only a good thing, but also a wholesome thing is a Dharma teaching for us. How to work with it, how to avoid it.

[71:54]

And if we understand how to avoid or how to work with it, go through it, then that experience is really a great teaching. beneficial to many other people who have the same problem, same difficulties. So, Uchiyama Roshi said, you know, the problems or delusions we have and the mistakes we have done is, what's the word, for capital, money to start the business for Bodhisattva. Unless we have many misunderstandings and delusions and mistakes, we cannot help others. Because we don't know how to fix difficult situations.

[72:56]

If we just be in dharma, just be good, we don't know how to deal with difficult situations. But Shakyamuni Buddha also said, if we have repentance, then the mistakes we have done become a Dharma. It's like anything I do in the sewing room to show people how to fix mistakes comes because I made those mistakes. That's why Dogen said, you know, our practice is from one mistake to another mistake. You know, mistake allows us to continue to practice. So mistake is important. If we see that is a mistake. If we don't see mistake is not mistake, that's a real mistake.

[73:58]

Or delusion is the same. If we see delusion as delusion, that is not delusion. That is awakening. If we think delusion is reality, then that is real delusion. You were saying Acharya as Ajali. Ajali, yes. Tosan story that came from... Tōzan just called his children in that story as ajari, or jari. That's all. The conversation is not important. Dōgen just picked up this word, jari, in order to say, this is you. That means us. Maybe, maybe not.

[75:04]

I'm not sure. Anyway, so this is not only the self-expression of true reality of all beings, but also self-expression of ourselves. Each one of us. Because each one of us is a part of all beings. This is one and the same study because study is one and the same. I think a similar thing appeared in Bendowa. This one and the same study. I think in Bendowa. as a part of Jijūzanmai, he said, Zazen is equally the same practice and the same enlightenment for both the person sitting and for all dharmas.

[76:14]

So this one I'm saying refers to the person sitting and all dharmas. So here this shows the one I'm saying. Only Buddha together with Buddha and the reality of all beings are the same practice. I mean, when we study Dharma and practice Dharma, not only Dharma is the reality of all beings, but this person practicing is also part of the reality of all beings. So the reality of all beings is practicing, studying and practicing the reality of all beings. So, self and media dharmas practice together. So this is one and same practice and studying of dharma.

[77:16]

That means there is nothing other than the Buddha, the reality of all beings, and the self, and practice, and studying. This is all function of one thing. So this is same idea about, you know, not about, but with zenki. You know, the expression zenki. This is also Dogen used as a title of one chapter of Shobo Genzo. Zenki means total or entire or whole work or function. This means self and others, or self and all beings, media dharmas, working together as one.

[78:23]

It's not, I studied something for the sake of this person. Let me finish the next paragraph. Only a Buddha together with a Buddha is the true reality of all beings. The true reality of all beings is only a Buddha together with a Buddha. So, only a Buddha together with a Buddha. That means Buddha. And reality of all beings, true reality of all beings are the same thing. This is what I have been saying. So, only a Buddha is the true reality. Together with a Buddha is all beings. Upon hearing the utterance, all beings do not study it either as one or as many.

[79:35]

Upon hearing the utterance, true reality, Do not study it either as not being void or as not being nature. True is only Buddha. Reality is together with a Buddha. Being able to is only a Buddha. Complete penetration is together with a Buddha. All things are only a Buddha. true form is together with the Buddha. When all things are truly all beings, I'm sorry, when all beings are truly all beings, we call them only a Buddha. When all beings are truly a reality, a true reality, we call them together with a Buddha. writing is kind of messed up.

[80:43]

I mean, he breaks up the sentence from the Lotus Sutra and basically what he wants to say is each and everything, each and every word used in the Sutra are nothing other than Buddha and reality. Even this word, naino, I don't know how to translate this nain. It has almost no meaning. And no is able to. This naino, that is a part of a sentence. Naino. Being able to is only a buddha. This word, even without significant meaning, is Buddha. That means each and every word, every character, as a part of, as one of the all beings, are Buddha.

[81:53]

So, he don't deal this sentence as a sentence, but each characters as independent characters, and each phrase, And all those, not a meaning, but all those words are also Buddha. Each and every word or characters are also all beings. Therefore, that is true reality. Therefore, that is Buddha. I don't think, other than Dogen, no one says this kind of thing. The important point is the sentence is, upon hearing the utterance, all beings, it should be all beings, should be plural, do not study it either as one or as many.

[82:56]

One and many, ichi and ta, means oneness that is interconnectedness. and manyness that is individual or multiplicity. It is like... I often use this as an example, whether this is one hand or five fingers. When we say all beings, it's the same as we see these five fingers. Each and every finger has different shape and individuality, different from other fingers. But we can say, call this as one hand. In this case, the individuality of each finger disappeared.

[84:02]

And this is only one hand. Is all beings five fingers or one hand? One hand means the wholeness, the whole entire network of interdependent origination is one hand. And each and every being within that network is five fingers. It is one or five. It's many or one. And Dogen said we should not study either. That means this is at the same time they are both. At the same time, this is five fingers. Nothing other than five fingers. But this is also one hand. This really works as one thing. Sensei, would it be accurate to say that that's a kind of... Do not study it either as one or as many as a kind of injunction, a guideline for practice?

[85:08]

So if you practice like thinking, not thinking, it's like that. Well, what is it? You either study it as money or as men. But, you know, this word, all beings, is plural. So this, as a common sense, differ to many different things. But as true reality, it's one. So, we should, he said, we should not study one or many. That means we should not grasp this as, you know, independent beings separate with other beings. And yet, that is truly an individual person. So we have to see both sides, one and many, at the same time.

[86:16]

That's the same question with yours. And upon hearing the utterance through reality, do not study it either as not being void or as not being nature. This jitsu, in jitsū, this jitsu is true or real, and this is the opposite of kei, or provisional, or co-void, or fake. So, this jitsū is not opposite. concept of provisional or fake. And this saw, as a common usage, is a pair with show.

[87:20]

Show is nature, form and nature. As a concept, this saw is an opposition of fake or provisional. But in this case, Dogen is caution to us. We don't think, consider this jitsu as an opposition of something. This is entire reality. So, that means we should not jitsu as some kind of a concept. And finally, in this paragraph, he said, all beings are truly all beings. All beings don't need to be transformed to be a true reality. Of course, the true reality of all beings is just as it is.

[88:23]

So, just beings need not need to be, can be, not can be. All beings, just as they are, Only Buddha. We don't need to change anything. All beings, just be all beings. That is called only a Buddha. And when all beings are truly, true reality, all beings are true reality, then that is called together with a Buddha. Both are Buddha. So here, Dogen said, only a Buddha, and together with a Buddha, has a name of a Buddha. This one, Yui-butsu, is the name of one Buddha, and Yo-butsu is the name of another Buddha. Instead of reading as a in a sentence, only Buddha, together with Buddha.

[89:28]

Only a Buddha is the name of one Buddha. Together with Buddha is the name of another Buddha. And they are together. This is a kind of nonsense, I think. But that is how he thinks. Well, I think it's time to stop. Any questions? Okay. Thank you.

[89:55]

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