Last time, when I came, when I had the lecture here, we studied, we studied Chapter 2. Of Saddam's Kundalini Sutra. In this sutra, the Buddha explains about the Buddha's world. And also, he said, none but the Buddha knows this Buddha's world. Then, Shaliputra and other people, others, have a lot of doubts, questions about his explanations.

[01:21]

Then, Shaliputra asked the Buddha, why is it we cannot understand the Buddha's world? Second time, two times, the Buddha doesn't explain to his questions. Third time, he explained, he tried to explain about his questions. That time, five hundred people went to live in Zimbabwe. At that time, the Buddha said, it is very good to be firm, to be in firm faith.

[02:23]

Then, gradually, the Buddha explains about Shaliputra's questions. In the beginning, the Buddha explains, the Buddha's world is not understood by the regional people. Even by the Shomans, the Anglicans, and the Bodhisattvas. But, nevertheless, in this chapter, chapter two, in the last of this chapter, the Buddha tries to explain what the Buddha's world is. And also, he said, if you try to effort, according to three types of practice,

[03:52]

to listen to the Buddha's teaching, to understand the Buddha's teaching exactly, to practice Buddha's teaching, you will be able to understand the Buddha's world. Then, the Buddha advises the people, Shaliputra, practice again and again. After all, you will be able to understand the Buddha's world. At that time, Shaliputra had a great pleasure to listen to the Buddha's teachings.

[05:16]

Concerned with that this world is identical with Buddha in itself. Then, Shaliputra confesses to the Buddha how pleasurable he is. What this chapter, chapter two, wants to tell us is to understand this world based on the Buddha's world. If you don't understand in that way, from now on, please change your mind, please change your viewpoint.

[06:30]

Whatever you are, all beings, all human beings should be based on Buddha's world. If you don't understand in that way, it is impossible to know yourself, to know all sentient beings. Dogen Zenji says, Dogen Zenji explains in the same way as Shatama Pundarika Sutra, particularly in Shopo Genzo. Dogen Zenji says, Dogen Zenji explains in the same way as Shatama Pundarika Sutra, particularly in Shopo Genzo.

[08:01]

Buddha's way, no, excuse me, it is... Buddha's way, no, excuse me, it is... The beginners don't understand Buddha's way, even though you survey the Buddha's world. You cannot simply hit the nail on the head. You cannot simply hit the nail on the head.

[09:31]

Understandable. The Buddhism, Buddha's way alone doesn't exist. In the world of the beginners and general persons, all you have to do is to make every effort to follow. The way which the patriarchs have done. He says also, the Buddhism is not understandable.

[11:17]

Since formerly, the general person cannot get enlightenment. The non-Buddhist Buddha got enlightenment. The non-Buddhist Buddha got enlightenment. It is particularly difficult to understand Buddha's way, Buddhism, particularly for us.

[12:29]

It is because, according to Dogen's thought, It is because a rock transmits a rock, a pine tree transmits a pine tree. He says, from ancient times, A fish alone understands the feeling of a fish. If he is not a bird, he doesn't understand the feeling of a bird.

[13:47]

You should contemplate this meaning. This is a very simple explanation. But actually, in our daily life, we don't know exactly. If you are not a bird, you don't understand the mind of a bird. That's why Dogen says, a stone transmits a stone, a pine tree transmits a pine tree. A chrysanthemum transmits a chrysanthemum.

[14:51]

This is very simple in terms of the Buddhist world. But, unfortunately, we don't understand this meaning. If we don't understand this meaning, We have some doubt that it is completely impossible to follow Buddha's way. But, Dogen then says, Most people say that they are inclined to study Buddhism. But, they live in a degenerate age and lack Buddhist qualities.

[16:06]

Just as the people in general. They are unequal to Buddhist practice in strict conformity to the regulations, and would like to practice easily the Buddhist way according to their ability. They have something to do with Buddhism, and expect in the next existence to attain enlightenment. But, now I declare that they are mistaken. It is inexperienced means in Buddhism to make distinctions between the periods of true Dharma,

[17:11]

that of scholasticism, and that of decline and extinction. This is not the case with true Buddhism. Every one of us can attain enlightenment if he practices Buddhist life according to the doctrines. While Shakyamuni Buddha was alive, all priests were not excellent. Some of them were of a despicable nature and temperament beyond our conception.

[18:15]

It was for the purpose of enlightening the wicked or inferior that Shakyamuni Buddha established various kinds of commandments. Everyone has an ability to realize the Buddhist doctrine and should not be despised as incompetent at it. If a person applies himself closely to Buddhism according to the doctrine, he will never fail to be enlightened. With a right mind, one can tell right from wrong.

[19:23]

With hands and feet, one has no trouble in worshipping or walking while practicing religious life. This suffices for leading a Buddhist life, and it doesn't matter whether one is good or bad in quality. Every one of those who have come into existence in the world of mortals is qualified to practice Buddhism. This is not the case with other creatures, such as beasts.

[20:25]

The followers of Buddhism should not look forward to tomorrow's fortune, but devote themselves to strict Buddhism, trusting only to today, nigh this moment. This is a very kind explanation for us. From this point, whatever kind we are, we can have a good chance to practice Buddhism according to Buddha's way.

[21:29]

And, after all, understand Buddha's word. In Japan, there are very interesting particular medicines. Which is called Monsa, made from medical grasses. I think so. It is a special dry medicine. If you have an afflicted part of your body, you take a piece, a tiny piece, and put it on the afflicted part of your body.

[22:45]

And set a fire with an incense stick. It is so tiny that the fire will soon disappear. For a second or for about one minute or so, all you have to do is to become patient, patient, perseverance. Just for one minute or so. The moment when the fire makes your skin burn, you say, ouch.

[23:52]

The moment when you say, ouch, the fire disappears. Here, you know, you can be a patient. Because the burning is just for one minute or so. That's why you can be a patient. You will find something like intervals, such as one minute during fire, fire is burning.

[25:01]

But if you don't know when the fire disappears, it is impossible to be patient. If you are asked by a person, when does your fire, when does the fire disappear? You say, I don't know when the fire disappears. The same is to be said to the human life. In the world of human life, there are very long intervals. Very long continuous intervals. So at that time, it is really difficult to become patient.

[26:15]

But in terms of the Buddhist world, even these intervals, even these long continuous intervals, are also part of the Buddhist world. But for human beings, it is really difficult to become patient, to keep these intervals. With perseverance. That's why we need religious practice. We need religious practice. I'll write by speaking. In terms of the Buddhist world, the human being is based on the Buddhist world, including long continuous intervals.

[27:31]

Therein we cannot be patient. But for us, it is really difficult to become patient under such conditions. Then we have to practice. We have to make every effort. According to three types of practice, to listen to the Buddhist teachings, to understand the Buddhist teachings, to practice the Buddhist way. We follow in this way again and again.

[28:41]

If you say, this is Katagiri. This is Katagiri. If you say, this is Katagiri. This head is a part of Katagiri. This hand should be part of Katagiri. All parts of my body should be part of Katagiri. Katagiri is the understanding of the total existence of Katagiri. In terms of the Buddhist world. Then this head is Katagiri, this hand is Katagiri. All Katagiri. But for human beings,

[29:57]

you say, head is Katagiri, hand is Katagiri, leg is Katagiri. At last you are confused. What is head? What is hand? What is stomach? What is eye? So a human being puts a name on this. Eyes and head and hands. But this name, the word head, the word head, is because a human being puts a name on the head in order to make a human being understand clearly.

[31:04]

In terms of the Buddhist world, there is nothing, there is nothing to distinguish good and bad. Because all beings should be based on the Buddhist Buddhahood. But why is it we have to obey the law? If you don't have the law, which human being should obey? We have to be the no-rule, no-rule. Leave human being in bewilderment. That's why we need the rules of human being.

[32:17]

That's why if you do bad things, this man will take you into jail. And you have to stay there, even though you don't want. But in terms of Buddha, even though you will stay in jail, you are not a bad person. From the viewpoint of Buddha, if you stay in this world with the members of society, with others, the Buddha is afraid that you will disturb others.

[33:23]

That's why Buddha will take you into jail just for a while. In order to arrange, in order to control the human life. That's why in Lotus Sutra, Jou-Fugyo-Bosatsu, Jou-Fugyo-Bodhisattva,

[34:28]

make a rule to pay homage to everyone, whoever he is. Even though he is hit by someone, he tries to pay homage to him with Gassho. This is his way of life. Jou-Fugyo means concentrate not to look down upon others, look down on others, not to look down on others. Then through his whole life,

[35:33]

every effort of his mind is directed to concentrate on paying homage to everyone with Gassho. This is a very important attitude of human life. The other day, Japanese, the students who study Japanese language in Language Institute of AMI in Monterey,

[36:53]

came to the temple and attended the Buddhist service. They have activities. In that way, after studying for 11 months, he practiced Japanese language, listening and speaking. Then they made a rule to visit the Sokoji Temple to listen to the lectures in Japanese

[37:55]

and attend the service. At that time, one of the students asked me, Strictly speaking, Buddhism doesn't have idol worship. Why is it you pay homage to Buddhist statues? I think his question is right. Buddhism, strictly speaking, doesn't have idol worship. But in Buddhism,

[39:02]

even Buddha statue is not the object of idol worship. Buddha statue in Buddhism is the Buddha foot within ourselves. For instance, for scientists, if he deals with water, he thinks water is a combination of hydrogen and oxygen. Through the experiment, for him, all water is regarded as the combination of hydrogen and oxygen through the experiment.

[40:15]

If you regard water in this way, as a combination of hydrogen and oxygen through the experiment, like a scientist, the existence of water has nothing to do with your life. To say that water exists in this world, is to say that you are thirsty. To say that you have to drink a cup of water in order to satisfy your thirst.

[41:21]

So, water exists, water exists is what you are thirsty. Water and your existence, water and you, are inseparable, closer to each other. If you regard Buddha statue as something made of wood, or metal, such a Buddha statue is very rarely for human being. What the Buddha statue exists as the object of worship,

[42:37]

is to say that you exist in this world as the Buddha. At this point, to pay homage to Buddha statue is to pay homage to your Buddhahood. At that time, if you understand in this way, listen to your Buddhahood. At that time, Buddha statue sings a song of Buddha mind.

[43:46]

When you can pay homage to the Buddha statue, with knee, with your knees, with your hands putting together, it is a very big concert of listening to your Buddhahood, and listening to the singing song of Buddha mind. At this point, in Buddhism, Buddha statue is not the object of idol worship.

[45:00]

Even Buddha statue made of wood and metal, should be Buddha mind, Buddhahood within yourselves. If you practice again and again in this attitude, you can understand the Buddha's world. Listen to your Buddhahood. At that time, Buddha statue answers to your practice. Buddha statue sings a song of Buddha mind. It is a big concert. Even though,

[46:12]

if you follow this attitude, as Togenden says, even for one minute, if you practice Zazen, the Buddha's world is omnipresent all over the world. Buddhahood is omnipresent all over the world. When I was at a monastery, and listened to this statement of Togenden, at that time, it was the first time to listen to such a statement.

[47:21]

I was very grateful to have a chance to listen to this statement, and follow the practice according to the Buddha's world. Since then, I made up my mind to practice Zazen, day in and day out. But our practice has no end, no beginning. I don't know exactly what our practice is. I don't know exactly yet what Buddhism is, what Buddha is.

[48:31]

But I think I am very grateful to meet this good chance to practice according to Buddhism, according to Togenden's thought. So, we should never forget that each of us is a great container of Buddha mind. So, listen to your Buddha mind, and practice day after day. Thank you.

[49:58]

From tonight, we will study the chapter 3 in Lotus Sutra. In the beginning of chapter 3, the venerable Shaliputra confesses before Buddha what he was thinking before he listened to the Buddha's teaching. He also confesses before Buddha about the state of his mind

[51:38]

by listening to Buddha's teaching. Then the venerable Shaliputra, a priest, glad, charmed, cheerful, thrilling with delight and joy, stretched his joined hands towards the Lord and, looking up to the Lord with a steady gaze, addressed him in this strain, I am astonished, amazed, O Lord! I am in ecstasy to hear such a call from the Lord. For when before I had heard of this call from the Lord, I saw other Bodhisattvas, and heard that the Bodhisattvas would in future get to the name of Buddhas,

[52:54]

I felt extremely sorry, extremely vexed to be deprived from so grand a sight and the totalitarian knowledge. And whenever, O Lord, for my daily recreation, I was visiting the caves of rocks or mountains, woods, thickets, lovely gardens, rivers and roots of trees, I always was occupied with the same and ever-recurring thought. Whereas the entrance into the fixed points of the law is nominally equal, we have been dismissed by the Lord with the inferior vehicle.

[53:55]

Instantly, however, O Lord, I felt that it was our own fault, not the Lord's. For had we regarded the Lord at the time of His giving the all-surpassing demonstration of the law, that is, the exposition of supreme, perfect enlightenment, then, O Lord, we should have become adepts in those laws. But because without understanding the mystery of the Lord, we at the moment of the Bodhisattvas not being assembled, heard only in a highly meditated, minded, took to heart the first lessons pronounced on the law.

[55:02]

Therefore, O Lord, I used to pass day and night in self-reproach. But today, O Lord, I have reached complete extension. Today, O Lord, I have become calm. Today, O Lord, I am holy, come to rest. Today, O Lord, I have reached Arahatship. Today, O Lord, I am the Lord's eldest son, born from His law, sprung into existence by the law, made by the law, inheriting from the law, accomplished by the law. My burning has left me, O Lord, now that I have heard this wonderful law, which I had not learnt before, announced by the voice from the mouth of the Lord.

[56:16]

And on that occasion, the Venerable Shariputra addressed the Lord in the following stanzas. I am astonished, great leader. I am charmed to hear this voice. I feel no doubt anymore. Now am I fully ripe for the superior vehicle. Wonderful is the voice of the Sugatas. It dispels the doubt and pain of living beings. My pain also is all gone now that I, freed from imperfections, have heard that voice. When I was taking my daily recreation or was walking in woody thickets, when betaking myself to the roots of trees or to mountain caves, I indulged in no other thought but this.

[57:28]

O, how am I deluded by vain thoughts, whereas the faultless laws are nominally equal? Shall I in future not preach the superior law in the world? Thirty-two characteristic signs have failed me, and the good colour of the skin has vanished. All the powers and emancipations have likewise been lost. O, how have I gone astray at the equal laws? The secondary signs also of the great seers, the eighty excellent specified signs, and the eighteen uncommon properties have failed me.

[58:30]

O, how am I deluded? When I had perceived thee so benign and merciful to the world, and was lonely walking to take my daily recreation, I thought I am included from that inconceivable, unbounded knowledge. Days and nights, O Lord, I passed always thinking of the same subject. I would ask the Lord whether I have lost my rank or not. In such reflections, O Chief of Aghenus, I constantly passed my days and nights, and on seeing many other Bodhisattvas praised by the leaders of the world,

[59:35]

and on hearing the Buddha Law, I thought to be sure this is expounded mysteriously. It is an inscrutable, subtle and faultless scene which is announced by the Aghenus on the Terrace of Enlightenment. Formerly, I was attached to theories, being a worldly monk and in high honor with heretics. Afterwards, as the Lord regarding my disposition taught me Nirvana, to detach me from perverted views. After having completely freed myself from all views and reached the low lows of void, I conceived that I have become extinct, yet this is not deemed to be extinction.

[60:55]

But when one becomes Buddha, a superior being, honored by men, gods, goblins, titans and adorned with thirty-two characteristic signs, then one will be completely extinct. All those cares have now been dispelled. Since I have heard the voice, now am I extinct, as though announced my destination to Nirvana before the world, including the gods. When I first heard the voice of the Lord, I had great terror, least it might be Mara, the evil one, who on this occasion has adopted the disguise of Buddha.

[62:08]

But when the unsurpassed Buddha-wisdom had been displayed in and established with arguments, reasons and illustrations by myriads of courtiers, then I lost all doubt about the law I heard. When thou hadst mentioned to me the thousands of courtiers of Buddhas, the past beginners who have come to final rest, and how they have preached this law by firmly establishing it through skillfulness, how the many future Buddhas and those who are now existing as knowers of the real truth shall expound or are expounding this law by hundreds of able devices.

[63:19]

When thou wert mentioning thine own cause after leaving home, how the idea of the fear of the law presented itself to thy mind, and how thy decided upon preaching the law, then I was convinced this is not Mara, it is the Lord of the world who has shown the true cause. No Maras can here abide, so then my mind for a moment was overcome with perplexity, but when the sweet, deep and lovely voice of Buddha gladdened me, all doubts were scattered.

[64:27]

My perplexity vanished and I stood firm in knowledge. I shall become a Tathāgata, undoubtedly worshipped in the world including the gods. I shall manifest Buddha-wisdom mysteriously rousing many Bodhisattvas. I think this is the confession of Shaliputra, how he has experienced through listening to Buddha's teachings. Before his listening to Buddha's teachings, he was wandering.

[65:30]

He said he confessed before Buddha how he felt before he listened to listening, he listened to his Buddha's teachings. All roads are used to pass day and night in self-report, because he thought. He thought, I am excluded from that inconceivable, unbounded knowledge.

[67:29]

I think the same is to be said to our life, to the situation of us. The other day, one student was asking me, I am a Buddha. He sent me a letter to me, showing one of poems, I don't remember exactly. But it expounded, briefly speaking, it says, I am a Buddha, I am a Buddha, but I cannot see the Buddha, I cannot see the Buddha.

[68:32]

I think the same is to be said to us, not only him, you practice very hard for a long time, but even though you cannot see what practice is, you cannot see the Buddha. Even though you practice hard day after day. You know, unfortunately, human beings have to have a certain standpoint,

[69:43]

which brought up in their own circumstances, within their own education. In Tathagata, there is something like a Zen practice, mostly the same monastic life as Japanese monastery. Many people ask me, the Zen monastery, monastic life in Tathagata is mostly same as Japanese monastery, Zen monastery. I think sometimes yes, sometimes no. If you compare the monastic life in Tathagata with Japanese Zen monastery, it is completely different.

[70:59]

But it is not so easy to follow the same way as Japanese Zen monastery. So now, the monastic life in Tathagata is really Zen monastic life. This is a completely Zen monastic life. It is not necessary to compare. But unfortunately, in your mind, you have some kind of a certain ideas through a book, because you have never been in Japan. Maybe you can imagine what is Zen monastic life in Japan.

[72:03]

Then, unconsciously, you try to compare Zen monastic life in Tathagata with Japanese Zen. We are liable to have certain fixed ideas. Unconsciously, before you could understand completely something as it is. The other day, we had a particular ceremony in the occasion of Spring Equinox.

[73:14]

It was to be held in Korma, in Korma, in the cemetery of Korma by Japanese congregation. At that time, I had to give a speech something about the Equinox. There were not so many people to attend this ceremony. But most of them belonged to Nichiren school and Shin school. Sokoji, the people belonging to the Sokoji are quite a few.

[74:24]

At that time, one of the adherents belonging to the Nichiren school created trouble. A few months ago, this trouble is internal, internal discord. But unfortunately, this trouble was displayed outside through the Japanese newspapers. Among the adherents belonging to the Nichiren school, they created trouble and they separated into two.

[75:36]

And one side of group tried to support the Nichiren school which they had been for a long time. But the other one tried to... The other one went on the wrong side, wrong side of their life. I don't know wrong side of their life. Anyway, they wanted to invite new priest from Japan.

[76:41]

Then, now, they had new priest and built new temples. So in San Francisco, there are two temples of Nichiren school. At that time, in this ceremony, there were several people belonging to both sides. Then, I preached about the meaning of spring equinox, quoting one of Japanese hikers. This Japanese hiker is difficult to translate completely, but it is explained briefly as follows.

[77:59]

On auspicious days of spring equinox, I am offering incense powder surrounding by good nature all brotherhoods. Surrounding by the good nature of brotherhoods. Now, I put stress under the I am offering incense powder surrounding by good nature of brotherhoods. From the viewpoint of Zen Buddhism, this good nature of brotherhoods is very important point.

[79:13]

This good is beyond our ideas, whether it is good or bad, even though whatever kind you are. When you are offering incense powder with your wholehearted mind, wholeheartedness, it is really good nature of brotherhoods. It is really the good nature of your own activities. Surrounding with brotherhoods who has in the same way as you do. Then, I explained about this the good nature of brotherhoods.

[80:18]

Surrounding by the good nature of brotherhoods. So, I said, please offering incense powder with wholeheartedness. That time you become good nature of brotherhoods. Now, others become good nature of brotherhoods. And you can be offering incense powder surrounding by good nature of brotherhoods. You are good nature of brotherhoods. You are Buddha foot. Others are Buddha foot. Then, I said also, when you recite the titles of Satang Pundarika Sutra,

[81:29]

Nam-myoho-renge-kyo in Japanese, for the sense cause unhealing. Now, when they recite Amitabha's name, please do recite the name of Amitabha, recite the title of Satang Pundarika Sutra with wholeheartedness. Whatever kind you are, whatever kind of characters you have, all you have to do is to follow in that way. This is my talk. It was my talk. Now, after that, I went back to my temple and had lunch with Roshi and many Japanese people of Sokoji.

[82:50]

At that time, the person who attended this ceremony said, that people who belong to Nichiren school really were ashamed to listen to hear your lecture. Because they created troubles, amount of adherence. But I didn't know that. I was very surprised to hear that. Because I had no ideas in such a way, I just speak, I just talk about, I just explained about one of Japanese Aik,

[83:55]

putting stress on the good nature of Rutherford. So you should do, you should do in that way, even though, however, however, whatever kind of characteristic, character you have, whatever you create trouble, whatever kind of troubles you create. I didn't know exactly about it. Just explaining. But the person who attended this ceremony accepted my lectures in that way. So Roshi said, what did you say? I couldn't explain about it, so just silence. You know, this person had certain ideas.

[85:07]

Before he understand, before he understand completely as my talk is, or was, because unconsciously he had certain ideas concerned with troubles in Nichiren school. You know, if you, not only this person, all of us are liable to have certain type of ideas. Before we can see something as it is. Then, even though you practice Zazen day after day,

[86:10]

you think, I am excluded from the Buddha's knowledge because I can't see the Buddha. Logically speaking, Buddha says, you are Buddha nature, you have Buddha nature. According to this point, through practice Zazen, it is, it is real nature, it is real nature. It is the nature, it is nature that you should see the Buddha within yourself. But actually, it is not so easy to see it. Then, one of the students asked me, I am Buddha, but I can't see the Buddha.

[87:15]

What's the matter with me? You know, unfortunately, he has a certain idea, idea as a Buddha, as a Buddha through the book, through reading the book. If you practice Zazen, Zazen enables you to detach to 108 delusions and get enlightenment. This is Buddha, this is enlightenment. Then, you practice Zazen, you start to practice Zazen. But actually, the reality is opposite to your expectation.

[88:17]

Everything is contrary to your expectation. The more you practice hard, the more you, the more there is nothing to see. To see your own general person. The more there is nothing but the seeing, the delusion of your own, that's all. Dogen Zenji went to China from Japan when he was 25 years old. He experienced a lot of things in China.

[89:28]

As soon as he, as soon as he arrived at, he arrived at China. When he was in one of Zen temples and read, read the one of Analects, Analects. In his, in his particular room, designed for monks. Who is... When...

[90:54]

Those who are reading a book. This is called Shuryo. Shu is monks, Ryo is rooms. Dogen Zenji reads one of Analects. In this room. He explained his experience. At that time. Which occurs in dream monkey. One day the master said, while I stayed in Sang, I was once reading an Analect of an old master in a room for Zazen practice.

[92:12]

Then a priest, a priest of firm faith from Sichuan province. What pronunciation, what pronounce, what could I pronounce? It is difficult. S-Z-E-C-H-W-A-N. This is Chinese. Sichuan, Sichuan. From Sichuan province asked me.

[92:56]

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