The coming February 15th is the memorial days of Buddha's death. This session should be for the memorial day of Buddha's death. So we are very happy to have a good chance to sit in meditation for a week. I think this practice is the best one, rather than any kind of ritual which we have.

[01:07]

Then, we hope to finish accomplishing the one-week session with each other. During this session, I would like to try to study Dogen's last sermon. I think Dogen's last sermon was the same thing as the Buddha's last sermon. It occurs in Shobo Genzo, in the last chapter of Shobo Genzo.

[02:17]

Which is called, this chapter is called, Jidai no Kuni. Jidai no Kuni. The title is Shobo Genzo Jidai Ningyoku.

[03:28]

Shobo Genzo is the general title of Shobo Genzo. So, Jidai Ningyoku is Dogen's works, including 95 volumes. So, Jidai Ningyoku is the last chapter of 95 volumes. Dogen left his last sermon in about 1253. About 1253. Mostly, Dogen's last sermon is the same as Buddha's last sermon.

[04:45]

Then, I would like to explain the meaning of Shobo Genzo first. Sho is right. Sho is dominant. Gen is I. Zo is store. Sho is right. Bo is ho, dama. Gen is I. Zo is stores.

[05:49]

So, the first important thing is, what is right? What is the conception of right? Dogen explained about this conception of right in his works, which is titled Gyoji Gyoji. Gyo is conductive.

[06:49]

Gyo is active. Gyo is to keep, to hold. He wants to hold. So, it means Gyoji is our practice. Our practice, including ritual, any kind of ritual which you have experienced. In this chapter, he explained about this Sho, right, the conception of right, the subject of right. Oh, excuse me, not Gyoji, not the chapter of Gyoji, Benzo.

[07:58]

Gyo is to make effort. Gyo is part of human life. What is discussion, talk? So, in this chapter, Dogen described about the subject of right. The various Buddhas and Tathagatas have the most enlightened way of realizing superior wisdom and transmitting the supreme law. When transmitted from Buddha to Buddha, its mark is self-joyous meditation.

[09:33]

To enter this meditation naturally, right sitting in the true gate. Though each man has Buddha nature in abundance, he cannot make it appear without practice or live it without enlightenment. If you let it go, it fills your hand. It transcends the one and many. If you talk about it, it fills your mouth. It is beyond measurement by height and width. This is translation. This is the English paragraph translated by Professor Masnar. So, I don't know exactly if this translation is right or not.

[10:38]

So, I would like to explain a little more according to his translation. The various Buddhas and Tathagatas have the most enlightened way of realizing superior wisdom and transmitting the supreme law. The various Buddhas and Tathagatas have the most enlightened way of realizing superior wisdom and transmitting the supreme law.

[11:48]

The various Buddhas and Patriarchs strive for letting the Dharma transmit. Transmit. In Japanese, tanden. Tanden is simple, little meaning is simple. Dan is to transmit, transmit. The Dharma is seriously handed down from generation, from Buddhas to Buddhas to Patriarchs.

[13:08]

And Dogen then used the term dharma as myoho. This is dharma, but he added a lot more letters. Letter myo is, I think, little meaning wonder, not wonder, delicacy. Delicacy. And wonderful, wonderful was supreme, supreme. Then this supreme dharma is transmitted by various Buddhas and Patriarchs seriously.

[14:21]

In order to reveal, reveal enlightenment among Buddhas. The Anoka Bodhi is highest point, highest point of human mind. In other words, the Anoka Bodhi, Bodhi, Bodhi means enlightenment, enlightenment. In order to show or reveal enlightenment, there is the supreme way, supreme way. Of supreme, supreme way to transmit, to show, no excuse me, to show.

[15:35]

This is Mui, this is Saiyo, Saiyo we know, Ryo, Ketsu. Ryo is supreme, or Jutsu is, little meaning is, Jutsu is the way, the way, method. Saiyo is the highest, highest point, or Mui is the state, the situation of no discrimination, no discrimination. In other words, unity, unity.

[17:02]

So, concretely speaking, Mui is the situation of nature, or human being, which reveals. Then, in order to transmit, in order to transmit the enlightenment, enlightenment or supreme dharma, there is the supreme way, supreme way. Way of transmission, the supreme way of transmission. Then, every Buddha, Buddhas and Patriots, every Buddhas and Patriots had experienced,

[18:16]

had experienced the supreme, supreme way of transmission, transmission. Saiyo, Mui, no excuse, no excuse, just article. Saiyo, Mui, no, Myojutsu, Myojutsu, the supreme way of transmission. So, this is dharma, this is the situation, this is the situation which dharma itself possesses. In other words, the path of life, path of human life itself should possess the supreme way of transmission. So, Saiyo is, as mentioned before, Saiyo is the highest point.

[19:41]

Mui is the rule of nature, rule of nature, or not only nature. This rule is not limited to, is not limited by the nature, but to human being or sentient beings. So, this rule, this rule of human being or sentient beings is the situation in which they have no selfishness, selfishness.

[20:43]

They have no selfish behavior. This is the rule, when you have no selfish behavior, at that time the real rule of a human being should be revealed as a truth, as a truth. Then, Myojutsu is, as what I said, the supreme way. The supreme way is to follow, to follow straightforwardly, straightforwardly, without the selfish behavior, without selfish behaviors. And, fulfill, fulfill, fulfill, and to experience bodily, the rule of nature, the rule of human being.

[21:58]

This is Saiyo Mui no Myojutsu, the supreme way of transmission. Next sentence is, This is, this dharma, the dharma, the supreme dharma is transmitted, transmitted from Buddha, Buddha to Buddha.

[23:07]

Buddha to Buddha, without, without walking, without walking the truth. This is, this is, this is, this is. This is self, we can read it as self, you is to take in, to take in.

[24:15]

You is to function, to function, to work, to work. And samadhi, this is, dhamma is samadhi, samadhi, even-mindedness, even-mindedness. I think samadhi is the union of meditation, when you practice sadhana, this is samadhi. When you become one, when you become one as union, as union of your action, you union you yourself with your action, this is samadhi, whatever you do, not only sadhana.

[25:17]

Then, this is, the literal meaning is the self or the freedom, this is freedom, this is freedom. When you accept, when you accept, when you take in the object, when you take in the object, freely, freedom, it is the complete function, complete function, it is full of functions which you possess. This is jiju-yu, jiju-yu, and at that time it is samadhi, the situation, the state of mind as samadhi. When you accept, when you accept the object as it is, freely, freedom, and make it the function, and make it function,

[26:45]

this is samadhi. Then, the buddha, the dharma, supreme dharma, or the dharma is, dharma is the teachings or rules, teachings, principle, principle of human being or all sentient beings, transmitted by buddha after buddha. And this is, this is, this is the supreme dharma. The dharma transmitted by buddha to buddha is not warping, it is not warping, warping, warping the truth.

[28:06]

This is, this is the section of right in Japanese, in Buddhism. And then, what is, what is the objective, what is objective, what human being should keep? This is jiju-yu dharma, jiju-yu dharma. Then, the Dogen Zenji says, it's, it's Marx, it's Marx, it's Marx, is self joyous meditation. He translated, he translated jiju-yu dharma into English as self joyous meditation, self joyous meditation.

[29:24]

Then, our objective, our objective for human being should keep is the jiju-yu dharma, jiju-yu dharma. This is, jiju-yu dharma is this dharma, this dharma. When you, when you keep, when you keep this jiju-yu dharma, jiju-yu dharma, this is, at that time, your deportment of your life is right situation, right way of life. This morning, someone asked me, what is serious, serious effort?

[30:42]

What is constituent of serious effort? I think this is very good question. What is serious effort? Not only Buddhist, not only student of Zen, Buddhism, all people make an effort to do something, to do something, to accomplish something. But in Buddhism, our effort is the objective, objective human being, no matter what kind of people are. Human being should be keep, should keep as jiju-yu dharma, jiju-yu dharma. As mentioned before, this jiju-yu dharma is very important point.

[31:49]

Because whatever you do, whatever you do, our effort should be directed, directed the objective, objective as jiju-yu dharma, jiju-yu dharma. Jiju-yu dharma is to make your life, to make your life, to let your life, to let your life spin completely, absolutely, in how situation you may be. This is jiju-yu dharma. But usually, our effort is always expecting something as reward, whatever you do. If you reflect upon yourself, I think you understand what you are, what your mind is, what the situation of your mind is going.

[32:57]

Then if you make every effort to do something, your mind expect, your mind expect something as reward. Then you have to be busy with looking forward and backward, looking around. Then you, here is you, here is the existence of your life. It is not so easy to make your body in this life, in this your own life. You all, the people are up to go, go on and on, around, outside, outside of their own existence. Then what I am, what you are, what my practice is, where is my practice?

[34:08]

It is not so easy to make your body your own existence. Then when you practice dharma, all you have to do is to make your body in your dharma, that's all, that's enough. But our mind is acting the object as your own existence, as a human being. Then you have to always look at yourself, look at yourself from outside, eternal world. Then if you follow in this way, if you follow in this way, you have to suffer. You have to suffer, you have to suffer from fear or pleasure or jealousy or many kind of delusions, imaginations.

[35:21]

Because the fear, whatever they are, whatever they are, you know, the jealousy or the feeling of jealousy or sufferings, sufferings, pleasures, or any other kind, any other kind of feelings, themselves are not wrong, are not wrong. If you feel fear as fear, you are afraid, you are afraid of your feelings, you are afraid of others, you are afraid of nature. This attitude of your life is like looking at fear or pleasure or sufferings from outside.

[36:32]

Then you have to go around, around, around, going around fears or sufferings, pleasures, many things, your delusions. So you don't understand what they are, what they are. As long as you are going around outside, then the most important things, whatever happens, of course it is very difficult. It is very difficult to accept what you are suffering, what you fear. But as mentioned before, if you, while you are too tenacious, all these various things which happens to appear in your daily life, you are always given up, given up by all things, delusions and good persons or sufferings, pleasures, all things.

[37:40]

Then it means, it means that whatever kind they are, the sufferings, pleasures, all things, themselves are not wrong, are not bad. Because they themselves promote human being. Then the most important thing is, we have to watch your own existence by making your board in your own existence. You have to just sit here. If you fear, if you fear, you have to sit right in the middle of fear. It means, it means not to be too tenacious, tenacious of fear.

[38:53]

So, concretely speaking, concretely speaking, of course, during, for a day, for in a day or in a few moments, during sitting meditation, for a period of one section of meditation, for a period of meditation, there are lots of many countless, countless moments, countless moments. I think in your daily life, in a day, there are lots of moments which happen to appear, going and coming, disappear and appear.

[40:09]

Then, in this moment, in this moment, what is, what is that all you have to do? What is it, what is it all you have to do is? What is you have to do in this, at this moment? For instance, when you practice Zazen, now I have to sit meditation. Then all you have to do is to sit meditation. At this moment, there is nothing else but sitting meditation, now, here. But, unfortunately, our mind is always flying in space and time.

[41:37]

Then your mind, you stay here, you stay here, your mind is here. Then your mind is trying, your mind tries to think many things. Then you stay here and your mind is looking at yourself. Then you think, what is my meditation? My meditation is not so good. What happened? I can't continue to sit because I fear, I fear to sit meditation. It is not, it is not a complete, complete way of life. It is not complete understanding, understanding of your own life.

[42:42]

Of course, it is impossible to escape the faculty, faculty of your mind. Escape from the action of your thinking, thought, or wishes. It is all right. But the most important thing is not to pursue them, not to pursue them. And not to repulse, not to repulse them. In the place, in the place, in the place what you are, what you are, what you are pursuing then, is there nothing, is there nothing to get in terms of composure, even mindedness. Because your mind is all, all very busy.

[43:49]

You stay here and listen to my talk and your mind is going here and there. I think I don't know, I am wondering if you are concentrated completely and absolutely on listening to my talk. I don't know. Someone's mind is a new brown car. I want to get a brown car tomorrow. Then, if you follow, if you pursue such a, you know, such a wishes, such your wishes,

[44:53]

which happens to appear in your mind, you know, it is impossible to settle down, settle down at the moment, at the moment when you have to do something. Settle down in the right place, right place when you have to do something. Because you stay here and your mind is here, you are absence of mind. Like a floating grass, there is nothing to get this ever even mindedness. Then the even mindedness should be at this moment when you have to do something. Without any expectation, without any expectation of rewards.

[46:03]

Then you are therein, therein your imperturbable composure. Here is imperturbable composure. This time there are many moments, you know, many moments. Even there are many moments in a day, in a day when you live your life, when you live your life in everyday life. Many moments. Besides at this moment, in everyday life, there are many troubles going and coming, disappearing and disappearing.

[47:10]

Disappearing and disappearing and disappearing. And usually people are pursuing to certain troubles which happen to appear. Without, with forgetting, with forgetting what to do, with forgetting your own duty, now here, what to do. Then your life is always floating. Floating. Then, dzi zhi yu zang ma, dzi zhi yu zang ma. This is our objective, our objective. This is the objective of our effort which human beings should keep.

[48:15]

dzi zhi yu zang ma. Hmm. Ah. Dhamma, dhamma is transmitted by Buddha after Buddha. Transmitted Buddha after Buddha without warping, without warping the truth. This is, this is the objective, this is the objective which is called dzi zhi yu zang ma, dzi zhi yu zang ma.

[49:22]

Ah, then our, the conception of right, conception of right should be, should be directed to the objective as dzi zhi yu zang ma. Then this is the dhamma, this is the dhamma. Ah, when you follow this objective, this dzi zhi yu zang ma, your, the attitude of your life doesn't mean to warp the truth. Ah, then he says, this is dhamma, this is dhamma, dhamma as dzi zhi yu zang ma.

[50:29]

dzi zhi yu zang ma is transmitted by Buddha, by Buddha. The, Ah, then the conception of right means what is, what is the objective, what is objective for human being should keep, should keep. Ah, always, whatever happens, always the, our objective should be directed to aiming at this time, this time. Then your, the period of your life in a day, your, the objective should be aimed, should be aiming at this target.

[51:41]

Without, without pursuing, without pursuing many things which happens to appear in your mind, that time, please turn your mind to this, to this objective, always. Of course it is not easy, not so easy, but we have to try, we have to make effort, make every effort to aim at this target. This is our effort, this is our serious effort. Then the serious effort is turned, dzi zhi yu zang ma, dzi zhi yu zang ma. You know, when, like, your life, your life on the basis of dzi zhi yu zang ma,

[52:46]

ah, to be a, is, is seen from, ah, seen inside of, inside of Buddha. That is, dzi zhi yu zang ma is called turned, dama, dama, dama. Ah, ah. The next sentence, he says, ah, Ah, in order to get this dzi zhi yu zang ma, ever, even-mindedness,

[54:11]

ah, it is, ah, it is the sitting meditation, zen meditation as the true gate, as true gate. In other words, the sitting meditation is the true gate to get the even-mindedness, even-mindedness. Ah, but if, if, ah, if we, ah, even though the Dogen explained about this, ah, it is not easy to understand. Ah, when you reflect upon your everyday life, then the Dogen Zenji continued to say, ah,

[55:14]

though each man has Buddha nature in abundance, ah, he cannot, he cannot make it appear without practice or live it without enlightenment. Ah, then this dzi zhi yu, ah, everyone, every human being should possess this dzi zhi yu zang ma, ah, this object, objective as dzi zhi yu zang ma. Ah, since you were born, since you were born, or before you were born, ah, but if you not, if you practice, if you practice dzi zhi yu zang ma,

[56:17]

it is impossible to understand dzi zhi yu zang ma. Ah, it looks like a person, it looks like a person who don't know, who don't know what he possess. Ah, actually he possess, he possess jewel or treasures in his, in his sleep, ah, some part of pocket, you know, some part of clothes, you know, maybe jewels, there is jewels in your pocket, but you don't know exactly what they are, what, what, what do you have. Ah, then, ah, if you, if you have, if you have jewel or treasure, ah, we have to strive for, ah, creating, we have to, we have, we have to strive for showing them, showing it.

[57:34]

Then, in order to, ah, ah, get dzi zhi yu zang ma, ah, we have to practice, we have to practice it, and we have to reveal it. Then, Dogen then says, he cannot make, makes it, ah, make, make it appear without practice, or live it without enlightenment. Or, if you let it, let it go, it fills your hand, it transcends,

[58:39]

it transcends the one and many. If you talk about it, it fills your mouth. It is beyond measurement by height and weight. Think, if you let it go, if you let it go, it fills your hand. It transcends the one and many. If you talk about it, it fills your mouth. It is beyond measurement by height and weight. Ah, as mentioned before, ah, if you, if you are too tenacious, if you are too tenacious of your zazen, whatever kind, of your zazen, of your fears, pleasures, suffering, any kind, it is impossible to understand completely what they are.

[59:42]

The more you are too tenacious of things, these things, you are getting far away. You are letting, letting yourself be far away. In other words, you look like a patient who is given up by a doctor. It is impossible to understand. Then, ah, as long as a human being possesses the objective, the objective as Jigyū-Zen-Mai, we have to practice, we have to find yourself to settle, to settle yourself on this objective

[60:44]

as Jigyū-Zen-Mai. At that time, even fears, sufferings, or any kind, any type of sufferings, or troubles, or pleasures, ah, [...] will, will decorate, decorate your life in beauty. Ah, then, if you let it go, if you let it go, if you let them go, and settle yourself on the objective as Jigyū-Zen-Mai, you can accept freely, you can accept freely any type of fears,

[61:53]

sufferings, troubles, pleasures, and any kind, any other things. Then, if you speak, if you speak, each word, each word spoken by you, each word shows Buddha's words. Ah, it looks like a seed which is at the moment when the seed is placed on the ground. The seed itself doesn't have particular idea. This is, this is I, this is I. He is not too, he is not too tenacious of his own existence. When the seed just, when the seed is just placed on the ground,

[62:57]

this is his own moment, when he has to do now, here. That time, everything starts to work for it. Then, Dogen Zen says, to learn the self, to learn the self is to forget the self. To forget the self is to be shown, to be shown by harmonious universe, harmonious universe. If you forget his own existence, just here, just sit here, all sentient beings start to work for him. Ah, then this is, ah, show is,

[64:08]

show is the attitude of human life, which ah, which ah, human life ah, which is handed down from Buddha to Buddha, from patriarch to patriarch. Without working, without working the truth, this is right, this is conception of right. Ah, usually we are always transmitted, transmitted 108 delusions by each person. Ah, and we, our effort, our effort is always directed to transmit, transmit 108 delusions.

[65:21]

Ah, in Buddhism such an effort is not right. Ah, right is, right is to strive for transmitting, transmitting the truth, which is handed down from generation to generation, from Buddha to Buddha. Ah, then the Dhamma is, how, how, how should we, how should we transmit this truth? This is Dhamma, this is Jiggyo Dhamma, Jiggyo Dhamma. And when you follow, when you follow your life as Jiggyo Dhamma,

[66:30]

you can have your eyes to see something as it is, even though many things happen to appear in your daily life. It is okay, don't pursue them, don't repulse them. Your focus, your focus should be centered on the objective, objective, what you should keep, this point, this target. So the, our life is continuation, continuation of this objective as Jiggyo Dhamma. That time you can have clear eyes, clear eyes to see everything as it is. Then, such a, this is storage, this is storage.

[67:39]

Each person, whatever kind of people you are, human being possess this objective, this target. Since you are born, so your body and mind is, should be stored in which you should keep this objective. That's why Dogenzin says, we have to, if you don't practice, if you don't practice, you cannot make it sure, you cannot make it understand, you cannot make it reveal. As long as, if you, if you are, if you are great stores in which you keep Jiggyo Dhamma,

[68:58]

you should show, you should strive for showing, showing it through practice, through practice. This is the meaning of Shobogenzo. Shobogenzo. It's ok to speak. Shobogenzo Hachidai Ni.

[70:05]

Hachidai Ni. Hach is number, eight, eight. Dai Ni, Dai Ni, this is not my name. Different letters. Dai is great, Dai is great. In Buddhism, if you say, if you call Dai, in Sanskrit, Maha, you know Maha Prajnaparamita, Maha is great. So in Buddhism, Maha means wisdom, wisdom. Maha means wisdom. In other words, enlightenment, enlightenment. Dai Ni is person, person.

[71:11]

Then Dai Ni is enlightened one, enlightened one. Dai Ni means literally, and usually, Dai Ni is adult, adult. But in Buddhism, Dai Ni is enlightened one. Hachidai Ni, Hach is enlightenment, enlightenment. So the Hachidai Ni is the eight contents, eight contents of the enlightened one, enlightened one.

[72:04]

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