We are proceeding to the main subject, first, Shisho. I'll translate it by myself, so if you find something funny, put it back, okay? During Kyoho era, Banko Osho, the 13th Abbot of Ryukenji in Mikawa, Aichi Prefecture, in present day, implored the Abbot of Eheji Monastery to see and copy the Dogen Zenji's Shisho while in Eheji, and showed it to me.

[01:17]

I also copied it and kept it for long, meaning Banjin Dotan. During the Kyoho era, Banko Osho, the 13th Abbot of Ryukenji in Aichi Prefecture, implored the Abbot of Eheji Monastery to see and copy the Dogen Zenji's Shisho while in Eheji, and showed it to me. I also copied it and kept it for long. Banko Osho, B-A-N-K-O, Banko Osho, when he was 45 years old, he was 1725, that is during

[02:31]

the Kyoho era. So in 1725, Banko Osho went to Eheji Monastery and practiced. At that time, he implored the Abbot of Eheji Monastery to see and copy the Dogen Zenji's Shisho while in Eheji, and showed it to me. I also copied it and kept it for long. It's not so difficult. At that time, the Abbot of Eheji Monastery was the 41st Abbot of Eheji, named Giko Yuzen. One day, comparing the Dogen Zenji's Shisho with the Daiki Jōkyū Osho's Sanmotsu and

[03:41]

mine, I realized that it was very different from them. One day, comparing the Dogen Zenji's Shisho with the Daiki Jōkyū... Daiki Jōkyū Osho's Sanmotsu and mine, I realized that it was very different from them. Daiki Jōkyū was a disciple of Manzan Zen Master. Manzan was a disciple of Daiki Jōkyū.

[05:02]

So Manzan is the grandson of Manzan. The wise can figure out at the glance why it is quite different from them. The foolish never discover that as if one tries to see the bottom of a river in flood, this would be the way to write this book. So anyway, Banjin Dōten said the reason why I am writing this book. Well, Banjin Dōten found immediately what's the difference. Why the Dogen Zenji's Shisho was different from his and his master's. Well, the further wise man can realize.

[06:27]

Why wouldn't his Shisho be the same as his master's? Same? He said that he found that Dogen's Daiki Jōkyū's Shisho was different from his. But wouldn't his be the same as his master's? I don't know. I don't know exactly, but anyway, he says. Have you heard some other teacher before? Probably. I see. Don't know. The Record of Eihei Kōsō's Will. That is a kind of book. In Japanese, the key is record, record.

[07:37]

Yui Gon is the statement before Toshin Dai. The Record of Eihei Kōsō, Dogen Zenji's Will. Says, Serving by Dogen Zenji's sickbed, Gikai was asked him. Gikai was asked. I wonder if the late Eken received Shisho from Bussho Zenji in the Rinzai line. If he did, have you ever seen it? Gikai said, What he was transmitted from his teacher is far from Shisho you have mentioned.

[08:41]

Shisho in the solo school is a great contrast to his. According to the Record of Eihei Dogen's Will, it says, Serving by Dogen's sickbed, Gikai was asked. Gikai was the disciple of Ejo Zen Master, the third Abbot of Eihei Monastery, Gikai. Gikai was asked by Dogen Zenji, I wonder if the late Eken received Shisho from Bussho Zenji in the Rinzai line. As to the Record of Dogen Zenji's Will,

[09:44]

this is a kind of note he took, he means Gikai Zen Master, Gikai Zen Master took on Dogen Zenji's remarks for his own future reference, not for transmission to posterity, for his own memory. He took a memo on Dogen Zenji's remarks. So it is so in disorder and imperfection that it is not so easy to read, but you would learn the statement, a situation of Soro Zen at those days. They say that the whole of this book

[10:46]

may not be necessarily written by Tetsu Zen Master, Gikai Zen Master. Because some additions of Keizan's remarks in later ages would be made. Well, this is a Record of Dogen's Will. And Dogen asked Gikai Zen Master, I wonder if the late Ekan, Ekan was in order, the Dainichi No-Rin, Dainichi No-Rin,

[11:58]

he was the founder of the Bodhidharma school in Japan, Dainichi No-Rin, he had a lot of his own disciples, so Ekan was also his disciple. Dainichi No-Rin, So Dogen asked him, I wonder if the late Ekan received a Shisho from Busho Zen Master. Well, No-Rin Zen Master used to practice under the guidance of Busho Tokko.

[13:04]

Busho Tokko. But at that time, he didn't receive Dharma transmission from him. Busho Tokko was belonging to Rinzai line, Daiei Soko. Daiei Soko. Daiei Soko was Busho's teacher? No, no, no. He is not his teacher. Daiei Soko is one, oh yes, I'm sorry, Busho Tokko's teacher, Daiei Soko. Busho Tokko.

[14:35]

Dainichi No-Rin, I think, one, two, three, four, no record, the date of his death. Can you put the dates again, Ramazan, all of those, do you have them handy? Ramazan and Dainichi No-Rin. Oh, yes. Daiki Jokyu, we couldn't find the date. No record. Banjin Rodan is six, nine, eight, seventeen, seventy-five. Ramazan is sixteen, thirty-six, to seventeen, fourteen. Okay.

[15:43]

Roshi, is Busho Tokko's date 1144-1203 or 1263? This one? Yeah. Oh, 1203. Just think. All three. 1203. So, one day, he, Dainichi. Hi, Roshi. You have Dainichi No-Rin younger than Jogen. How can that be? You know, maybe check it later, but it doesn't make sense to me. Yeah, Dainichi No-Rin. That he would be that much younger than Jogen. Oh, that's right. He must be at least as old. Dainichi No-Rin

[16:51]

sent the two monks to Busho Tokko, Zen master in China, and caused them to ask Busho to get the proof of his enlightenment. So, in the history, Busho Zen master examined carefully the explanation of No-Rin's experience of Zen Buddhism and proved him as the 51st patriarch from the Buddhist Shakyamuni. So that's why Dainichi No-Rin was a disciple of Busho Tokko in the Buddhist history. But actually, he didn't receive the Dharma transmission directly from his teacher. That's why Jogen Zenji asked

[17:53]

Gikai, I wonder if the late Ekan because Ekan used to be Gikai's teacher. I wonder if the late Ekan received Shisho from Busho Zenji in the Rinzai line. If he did, have you ever seen it? Gikai said what he was transmitted from his teacher is far from Shisho you have mentioned. Shisho in Soro school is a great contrast to his. Then, Banjin explained the Shisho of Soro Zen. Shisho in the Soro school is made of three circles and a hole. Would you look at the copy of Shisho? Shisho

[19:00]

in the Soro school is made of three circles and a hole. That one. Yes. The other side. This side. This is bottom. This is top. Here. First one. First circle is that which the patriarch's names are written

[20:01]

in a circle. This is one circle. All names are written in a circle. Do you understand? This is one circle. Second one is that which the red line with which they are linked is drawn in no angularity. Do you realize? Angularity. Do you understand? No angle. This is second circle. The third one is that which the transmission from a patriarch to a patriarch makes the same in one circle in terms of significance of bodhidharmas coming from India to China. This is three circles. Third one is

[21:05]

that which the transmission from a patriarch to patriarch makes the same in one circle in terms of the significance of bodhidharmas coming from India to China. Transmission from patriarch to patriarch makes the same in one circle. In terms of the significance of bodhidharmas coming from India to China. Anyway, coming to west. And these three circles putting together complete the same in one circle that is next is very difficult to translate. Presenting in... I don't know. I translate. I translate. Of course you don't understand. Presenting in a winding

[22:06]

and circular form. It says the Chinese says kyoku and then kyoku and then no, ichi en and so this is wind or bend bend ok kyoku is curve curve or bend

[23:06]

curve or bend en is a circle en is a circle round en is turn turn turn I know it's article ichi is one ok en is a circle and so is four ok How can I translate? That's good. kyoku kyoku kyoku This is a very important term. It's very difficult. kyoku and then no kyoku and

[24:08]

then no ichi and so and so so So, first one is that the papers' names are written in a circle which means One Soku signifies that all sentient beings are completely Buddha. It's called Jikaku.

[25:11]

Jikaku means awakening, awakening to the Buddha knowledge, awakening to the Buddha, Jikaku, self-awareness, that's the first circle, Jikaku, self-awareness, but self-awareness doesn't mean to awaken to a small self, okay, awakening, awakening to a big self, okay, do you understand, interconnected, interpenetrated, this is called self-awareness. In Japanese we call it Jikaku, okay, Jikaku, Jikaku, okay. Second one, second Soku is that which, the red line with which they are linked is drawn in no angularity, okay. Each person must be no corner, okay, no angularity, it means selflessness, selflessness, selflessness,

[26:19]

practice of selflessness, no ego, no ego, so that is called Kakuta, okay, Kakuta, Kakuta, Kakuta, the egolessness is represented as Kakuta in general Buddhism, okay, this is a very technical term, Jikaku and Kakuta, you should remember this, okay, very often it appears in Buddhism, Jikaku and Kakuta. So, if you awaken to the self, big self, not small self, big self, interrelated, interpenetrated with all sentient beings, which is called Buddha, okay, that time you shouldn't stay with it, okay, you must be free from that Jikaku, okay, self-awareness, that time you

[27:23]

have to share your self-awareness with all sentient beings, in other words helping, okay, helping and saving all sentient beings, work with people, that is Kakuta, okay, that time you shouldn't have any kind, any idea of selflessness, self-selfishness, okay, I told you very often if you get the doctorate degree, or doctorate degree is not the last, final stage you want to get, if you get the doctorate degree you must share the doctorate degree with all sentient beings, anyway save, help, okay, forgetting the doctorate degree, forgetting the title anyway, this is Kakuta, if I always attach to the title I am a teacher, okay, it's very difficult to work with you and talk with you, okay, anyway I have to, sometimes I have

[28:27]

to be a little boy, I have to sometimes be a child, I cannot stay always a father, if I always stay with a father I always fight with the children, that is a big problem in Minneapolis, big problem, and then the father hits the children, and most of the many children are crippled, hitting, not only the children, his wife too, because they don't know the practice of Kakuta, you know, they are always staying on his own position, I am mother, I am father, you are children, children should be following my order, that is terrible, but they experience the jikap, self-awareness, I am father, that's okay,

[29:28]

that's wonderful, but they don't know how to forget self-awareness, so in Buddhism Kakuta is very important, you should forget, that is a practice of selflessness, or according to Shakyamuni Buddha's teaching, that is no self, that is the second circle, so each patriarch is here, like this, and also his line is curved like this, so no corner, and then the third one is the transmission from patriarch to patriarch, according to the significance of Bodhidharma coming to the West, that is the office of Big Korn in Zen

[30:35]

Monastery, Zen Buddhism, you know pretty well, why did Bodhidharma come to India, to save Indian people, to save Chinese people, to propagate Buddhism into the Chinese people, well, because if you understand in that way, it seems to me that Chinese people were different from India, because Chinese people were not yet enlightened, that's why Bodhidharma has to go to China to save or to help, to cause them to awaken to the self as it is, but actually according to the Jikaku, in terms of Jikaku, all sentient beings are Buddha, what is it necessary for Bodhidharma to, well, go to China to save or to let them awaken to the

[31:43]

self as a Buddha, they are already Buddha, so that's why, no purpose, nothing, why? So when you ask Zen Master, why is it that Bodhidharma came to China? Well, he said, look at the pine tree, well that is a pine tree, the basis, fundamental basis, ultimate basis of a pine tree and ultimate basis of a human being, all sentient beings, Chinese or Indian, or whatever, exactly the same, the same and one nature, if so, whatever you say, look at the pine tree, same, look at the pine tree means the pine tree and Chinese people are the same, so from this point, no purpose, no purpose, if it is true, well,

[32:49]

just why is it, why is it that Bodhidharma went to China? If there is no purpose, it's not necessary to go, but he was there, he was present in China and met the Emperor Wu anyway first, that is anyway karta, karta, Bodhidharma knows pretty well, everyone is Buddha, everyone is Buddha, but in the Buddha's world, there is something to do, for instance, Buddha doesn't stay with a certain form always, Buddha always appears in many forms, sometimes first grade, sometimes second grade child, sometimes fourth grade, sometimes karagi, or students of Zen monks, or sometimes a little between the monks and teachers and so forth, 30s years and 40s years, 50 years anyway, the Buddha

[33:54]

appears in many forms, but whatever kind of forms Buddha appears in the human world, basically all are Buddha, all are Buddha, so first grade child is Buddha, is Buddha, but why is it, why is it we have to teach child, first grade child, that is in order to cause a child to awaken to him as he is, you are first grade child, patting his head, you are first grade child, and then he awakens, oh yes, I am first grade child, and this is very good, this is Buddha's behavior, Buddha's practice, well, wash your face, Dogen Zen says, wash your

[34:54]

face, wash your hands, after using a toilet, wash your hands, well, actually, hands, or toilets, and dams, all are Buddha, why is it you have to wash your hands, Dogen Zen says, there is, Buddha's behavior, plus priorities, there is Buddha's plus priorities to wash your hands, this means your hand is Buddha, and then look at your Buddha's hand, and then realize this, oh, this is Buddha's hand, and then Buddha's hand is, how does Buddha's hand appear, wash it, only within the activity, living activity of washing a hand as a Buddha, at that time, Buddha's plus priorities appear, this is Dogen's practice, so everyone is Buddha,

[35:58]

everyone is Buddha, so Bodhidharma knows pretty well everyone is Buddha, and then just pat their head, you are good boy, good boy, and then they realize, oh yes, I am, that's enough, that's enough, so that's why we have to go to school, and study, first, one by one, we have to go, do you understand that, do you? So, the third circle is, that's why, the third is that which transmission from patriarch to patriarch, well, so the third circle doesn't touch to this one alone, or the other one alone, ok?

[36:58]

You cannot stay, you cannot stay there with jikaku, self-awareness, and also you cannot stay awakening, opening the other's eyes to Buddha, Buddha knowledge, ok? You cannot attach to either one of them. Well, one says, Buddhism is anyway to help others, with compassion, at that time, if you attach to this way, well, you forget self-awareness, self-awareness is constantly moving toward Buddha's world, that is self-discipline, this is very important, self-discipline, and also forget self-discipline, you should help all sentient beings. So you cannot touch to either one of them.

[38:02]

And then, this is called kaku, this is also very important term, please remember that, kaku, kaku-gyo, en-ma, this is one technical term, kaku-gyo, en-ma, jikaku, kaku-ta, kaku-gyo, en-ma, this is one term, one term, but this is very important, kaku-gyo means, kaku is awareness, gyo is action or activities or process, process, so kaku-gyo is a process of awareness, awakening, must be, en means circle, round,

[39:13]

ma is perfect, perfection, so en-ma means perfect, completely perfect, so process of kaku, awakening is perfect, process of awakening is perfect means, touching, you cannot touch either one of them, jikaku or kaku-ta, jikaku or kaku-ta, always you have to watch yourself, seeking for the truth, as a self-discipline, you have to always practice, on the other hand, you cannot practice just for yourself, you should understand, you should share your buddha's compassion with all sentient beings, so you have to help people and also you have to practice yourself,

[40:21]

at that time, if you are attached to, if you fall into either one of them, your practice is sometimes burnout, sometimes frozen, it doesn't make sense, for instance, priest life is, sometimes in Zen center, particularly in United States, the priest life, it's very difficult to find, distinguish, discrimination between priest life or laymen, priest laymen, don't realize, that's why sometimes you have big doubt, and then finally, the priest, even the priest says, I don't want to stay, priest life, I want to be lay priest, because it makes you comfortable,

[41:27]

I know there are several people, yes it is, but, if you become a priest, very important point is, priest is a symbol of equalessness, if you have ego, and then you are priest, at that time, priest life takes away your ego, ego, big ego, even just to save your head, it's very helpful, in long term, anyway, symbol of priest life is equalessness, equalessness is, anyway, with no ambulance, no anger, you must be so, but, at that time, you don't feel comfortable,

[42:32]

that's why priest, some priest says, I don't want to stay, and then, they want to be lay buddhist, and to teach buddhism, as a layman, it seems to be good, but, for me, it is, cause of big ego, they don't realize that, within the comfortableness, it's very easy to grow the ego, some buddhists, coming from Burma, and other places, I realized, one priest said, make announcement in public, I return to the lay buddhist life, lay buddhist, giving up priest life, well, because his order, the regulation and precept of buddhism is very strict,

[43:44]

that's why he gave up, that's okay, but, even though he gave up, what did he do? He teach buddhism, what's the difference? See, and then, well, public announcement, announcing, I will return to the lay or lay buddhist, now, actually, what he does is no different from before, and then, consciously, he feels comfortable, of course, comfortable, I wish I could, well, I wish I could return to the lay or lay buddhist, because I can feel free, whatever you do, drinking wine in the bar, going to the gym, whatever I do, feeling good,

[44:48]

but if I stay in a priest life, it's very difficult, but that is very good for you, consciously or unconsciously, priest life, anyway, take away corners, one by one, it is true, it is true, so please keep in your mind, priest life is symbol of egolessness, well, in Japan, probably some of you know, lay Roshi, lay Roshi, well, I don't want to criticize them, but they are always criticizing priest life, yes, it is, most of people, lay Roshi, criticize buddhism and also priest,

[45:50]

I read a simple book written by lay Zen Roshi, and then that, I found big evil in the book, because he really takes pride in himself, I am only one person who understands completely Dogen's way of life, that's a big mistake, so, I heard several times from Chizawa Roshi, and also Hashimoto Roshi, and Sawaki Roshi, they said, right before, in front of lay priest Roshi, shut up, shut up, they have to shut up anyway, so this is very important, shut up,

[46:54]

do it, but they don't, this is a lay Roshi, really type of, very common type of lay Roshi, ok, you don't understand, but in the future you will understand, well, you can see the lay Roshi in Los Angeles sometimes, I don't mean that they are not good person, they are very good person, individually they are very good person, everybody individually is very good, but if you become, if you join a group, well, I don't know, you are not good person, that's why group is important too, lay Roshi is very good individually, but if he joins a certain Sangha, and teach Buddhism, he is very big ego, one horn, two horn, three horn, on the top of the head,

[47:56]

that is, these three circles putting together, same one circle presenting in wind, winding, and circular form, please translate, that's why, is a symbol of egolessness, egolessness, very round, very round, if you try to hold, grasp, well, you can't grasp, it's sort of a straight hook, straight hook, if you try to catch the fish, you have to have a bending hook, egolessness is completely straight hook, and then you have to catch the fish with a straight hook, this is a symbol of priest, please keep in mind,

[49:05]

this is important, if you become even a little bit curved, your foot, it's very ego, one more paragraph, why is it so, the seven Buddhas of the past, over 70 periods, and a teacher and his disciple today, all are stamped with realization, and transmit Dharma, directly in the beginningless, and endless circle, why is it so, well, the seven Buddhas in the past, are not different from Shakyamuni Buddha,

[50:09]

Buddha Shakyamuni, the seven Buddhas in the past, who is the teacher of the seven Buddhas, Buddhas in the past, it is Shakyamuni Buddha, Buddha Shakyamuni, no difference between, so seven Buddhas, and over 70 periods, and also a teacher and his disciple today, each of you, are exactly Buddha, Buddha Shakyamuni, no difference between, all are stamped with realization, and transmit Dharma, directly in the beginningless, and endless circle, this is the ultimate original nature, of all sentient beings, you are, as a disciple,

[51:10]

your teacher, as a teacher, and Shakyamuni Buddha also, be present in ultimate original nature, original nature is, if you use the technical term, it's pretty simple, but it's very difficult to explain, for instance, when you joy, when you joy, well you can feel joyful, but when you have, joyfulness, through and through, at that time, you can't help crying, do you understand? So, the ultimate, termination, termination of the joy,

[52:14]

is exactly the same as crying, and also what is the crying? Crying is not crying, if you reach, termination of the crying, you cannot, do you understand that? You experience, in your daily living, so, the termination of the joy, is exactly crying, termination of the crying, is joy, if so, what is the cry? Cry is not cry, cry is joy, what is the joy? Joy is not joy, joy is the crying, exactly the same, and then, this is not good enough, because, crying which is exactly the same as joy, is present, still in the realm of, consciousness, which is called, still,

[53:14]

is consciousness, which is called, universal consciousness, whatever you say, but universal consciousness, is also a part of, human consciousness, so, if you touch, the ally of Vijayanagara, if the crying touch, to the ally of Vijayanagara, crying is exactly, joy, joy is exactly, will turn into, cry, in the realm of, ally of Vijayanagara, but, it is not good enough, you must be free from, ally of Vijayanagara, because ally of Vijayanagara, is also will, in the original nature, nothing to say, then finally, if you experience, joy which is exactly, same as crying, then you should go further,

[54:24]

little more, then what happens, nothing, completely nothing, quiet, you cannot cry, you cannot joy, just quiet, this is the ultimate nature, what is called, kukkyoku engen no ichi enso, completely sober, nothing, or plainly speaking, it is silence, I use the word silence, but silence, this silence is, not merely silent, or still, silence in dynamism, still in dynamism, always, because from this, there are lots of things appear, crying, joy, so this is called, kukkyoku engen no ichi enso, nothing to say,

[55:25]

nothing to comment, finally, just quiet, or finally you can say, I understand human life, it's not good enough, so I always told students, first, shut up, do it, but they don't understand, they say, but it's not so easy to shut up, don't you think so? It's not so easy, even though you try to shut up, still something happens, I shut up, I am shut up, shutting up now, I am shutting up now, you say always, so you are not really shutting up, anyway, completely shut up, and do it, at that time, your eyes really open to everything, this is kukkyoku engen no ichi enso, always draw a circle,

[56:28]

this is symbol, circle, then, all start with the realization, excuse me, they appear in the form of teacher, and of disciples, disciples are able to allow the body-mind practice enlighten, save all living beings, and turn constantly the fear of darkness, when you reach completely silence, when you become completely silent, there is, there is a great chance to allow the body-mind, body-mind, if I, if I have a time, I will explain later, the, the term of, when you look at the paper, the each,

[57:29]

after each picture's name, there is those letters, you can, you can find, okay, bo, in Japanese, boda, boda, boda, bochi, bochi, bochi, boda bochi, that is, boda means, in Sanskrit, buddha, bochi is body, buddha signifies jikatu, self-awareness, jikatu, buddha is

[58:31]

jikatu, and bodhi is kata, okay, so, each patriarch, after each patriarch, it says, buddha and bodhi, bodhi, each of you are completely, okay, otherwise, you cannot understand others, everybody is buddha, that's why you can understand others, buddha is the nature, okay, if they are not buddha, you cannot understand people, you cannot feel others, okay, so, everybody is buddha, must be buddha, and also, that time, you have to return to daily living, which is called bodhi, bodhi is to help all sentient beings, okay, that is kata, okay, so, you have a beautiful

[59:31]

nature, which is called buddha, and also, beautiful virtue, to help all sentient beings, this is bodhi, okay, so, it says, bodhi mind, arousing bodhi mind, in English, sometimes, we translate bodhi mind as the way-seeking mind, well, the way-seeking mind, it seems to be a self-discipline, see, individually, try to seek the truth, but, actually, bodhi mind, bodhi is to help all sentient beings, but, to help all sentient beings is exactly same as buddha, okay, it must be backed by buddha, jikaku, okay, otherwise, you cannot help all sentient beings, jikaku must be backed by kata, okay, helping all sentient beings, those two are

[60:32]

exactly a piece of paper with two aspects, you cannot separate, and then, when the both are operating exactly as a piece of paper, that is called kakujyo enma, okay, kakujyo enma, the process of awareness is perfect, kakujyo enma, without attaching to the jikaku or kata. So, arousing body-mind and practice, if you are arousing body-mind, okay, well, simultaneously you want to, you can help, helping, doing something for others, simultaneously, it's not because body-mind is not something conceptualized, okay, if you feel something to do for others, immediately, you want to do, okay, so that is a practice, okay, so body-mind

[61:32]

is, there is a practice, okay, actual practice, body-mind, actual practice. And then, when you body-mind, you are

[61:42]

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