You will be confused to understand, because there are lots of Japanese names. So if you have some confusion, you ask me before I go far. Any kind of questions. Question from the audience. Last time when you quoted Dokuzo Nobunaga,

[01:00]

and he asked if the Shisho, Eikan, Eikan God, Noni, he said it was different. Are they referring to the actual piece of paper? Probably Dainichi Noni had the Shisho from the Bussho Zen Master, but the point is not whether he had the Shisho or not. The point is that Dainichi Noni didn't receive the Dharma transmission directly from his teacher. That's why he sent two monks to see the Bussho Zen Master.

[02:03]

To send certification of Dharma transmission. So two monks, I think, brought the certification of Dharma transmission from China. So actually this is, Dogen's criticism is, it's not real Dharma transmission. Dharma transmission must be received from the teacher directly, which is called Menju. Menju, men is face to face. Ju is to receive, to be restored. So in this case, you spoke in the first lecture of two aspects of the Honshi Shisho. One is ceremonial, and the other is actual. Yes, actual, enlightenment. In this case, Dogen is referring not to the ceremonial transmission, but actual, face to face transmission.

[03:10]

Face to face transmission is including the direct experience of Buddha Dharma, and also ceremonial Dharma transmission. Even the ceremonial Dharma transmission must be received from the teacher directly. Well, the formality is not merely formality, but it depends on you, whether formality is alive or not. It really depends on you. Without formality, you cannot manifest. There is no place to manifest your Buddha nature here. So there must be some formality where you can have a chance to manifest Buddha nature.

[04:16]

This is the all phases of human life. Washing your face, sleeping in a bed. You cannot sleep on the street. You have to have a bed. If it's a little small, if it's just one blanket, then you have to spread the blanket and sleep. This is formality. When you walk on the street, when you walk hard, I think you cannot walk with a robe, such a robe. You have to wear one robe anyway. So now those things are really formality. When you can have a chance to manifest Buddha nature, Buddha nature means what you are doing, living life. What you are doing, your life is really alive. This is the Buddha. So formality, form, is a very great chance which you can manifest Buddha nature, living life.

[05:24]

Okay. Any other questions? Okay. Yesterday I explained the very important significance of shisho consisting of three kinds of circles. One circle is that the patriarch's names are written in a circle. This is one circle. Second circle is that all patriarch's names are linked with a red line with no underline. Do you understand? Third circle is both circles.

[06:26]

First circle and second circle must be absolutely identical with the meaning of bodhidharma coming to West. It means you who receive Dharma transmission from teacher is exactly the same as bodhidharma. Bodhidharma. If you receive Dharma transmission from the teacher, the teacher is completely hidden behind you. Here is just a disciple. And also disciple is hidden behind the teacher. Completely teacher is teacher and disciple is disciple. In a ceremony, we have two kinds of bows. Nine times bows.

[07:28]

One bow is what we call yokotsugi. Yokotsugi is horizontal. Sugu is to join. Haki is vertical.

[08:31]

Sugu is to join. To join teacher's zagu. You know the zagu? Teacher's zagu and disciple's zagu in horizontal. So that time teacher's zagu is up. This is disciple's zagu and teacher's zagu up on the disciples. This is disciple's zagu and teacher's zagu. And then the teacher and disciple bow nine times. This is yokotsugi no hai. Hai means bow. Hai. And tatetsugi no hai is...

[09:38]

Excuse me. This is up to down. I think disciple's zagu is up. Teacher's zagu is down. And tatetsugi, I think teacher's zagu is up and disciple's zagu is down. Like this. And then they bow nine times face to face. This ceremony means to cause disciples to realize, to transmit dharma from generation to generation. So that time this, according to tatetsugi no hai, teacher is up.

[10:55]

Teacher's zagu is up. It means teacher is teacher. Zagu is zagu. And then disciple is disciple. That time disciple completely absorbed into teacher. So at that time disciple can pay respect to teacher as a teacher. There is no excuse. And then, according to yokotsugi no hai, well, disciple's zagu is up. It means teacher is completely absorbed into disciple. In that time there is no teacher. So from this point, disciple is absolutely identical with teacher. Because the teacher gives the Buddha what disciple has. So Buddha transmits Buddha. This is anyway the meaning of this segment.

[11:58]

So, if you have dharma transmission from a teacher, you are the significance of your existence as a disciple. So this zagu is exactly identical with that of Bodhidharma and Shakyamuni Buddha. That means the third circle. And then the next, it says, I told you, kukkyoku enden no ichi enso. The same one circle. With widening and circular form. Kukkyoku enden no. Would you look at this, that, shisho? The center of the shisho, you can find those circles. Those circles are coming down like this.

[13:12]

Here, the name is the Buddha Shakyamuni. In the center of this line, between the lines. Actually those circles must be at the top of each pagia. But it's difficult to write. To draw these circles on the top of each pagia. That's why, right in the center of the big circle, there is this circle. And then this circle comes to each disciple. And then the shindoken, you can see the right palm here. Here is, it says, shindogen. Shin. Shindogen. Shindogen.

[14:16]

And dogen is dogen zenji. And then, this is shindogen here. Lines come and come up like this. Here is the shindogen. Shin is new. New. New. New dogen. And then dogen, under the dogen, there is no Buddha body. But each disciple, each pagia, has Buddha body. Buddha body. Kassho Buddha body, et cetera. But only dogen doesn't have Buddha body under his name. Because he is. He is a disciple of Ryojo Zen Master. Here is new Buddha born. New Buddha is born right now.

[15:17]

According to Kukyoku Enten no Ichi Enso, the same one circle in winding and circular form, the kassho is completely hidden behind Shakyamuni Buddha when he received dharma transmission from the Buddha. When the Buddha gave dharma transmission to kassho, the Buddha was completely hidden behind kassho. Then, kassho is exactly same as Buddha. Buddha is exactly same as kassho. There is no discrimination between. So next, it says, why is it so the seven Buddhas of the past,

[17:13]

the over 70 patriarchs and a teacher and his disciples today are all stamped with realization and transmit dharma directly in the beginningless and endless circles. So Shindogen is exactly same as Buddha and Bodhidharma. Then it says they appear in the form of a teacher and in a disciple. Sometimes the Buddha appears in the form of disciple. Sometimes Buddha appears in the form of teacher. So between the teacher and the disciple, there is no discrimination. All are Buddha anyway. Sometimes Buddha appears in the form of boy. Sometimes Buddha appears in the form of teacher.

[18:13]

And then, that's why it says they appear in the form of teacher and of a disciple to arouse body-mind, practice, enlighten, save all living beings and turn constantly the fear of dharma. So all each patriarchs had to do was just to constantly arouse his body-mind. Body-mind is what? Body-mind is Buddha-nature. Buddha-nature appears in the form of body-mind. And what is the practice? Practice is living life which Buddha appears in the form of practice. What is enlightenment? Enlightenment is living life that Buddha appears in the form of enlightenment.

[19:18]

That's why Dogen then says in the Genjo-koan, all sentient beings are right in the middle of, at the stage of dharma. At the stage of dharma. Dharma means enlightenment. It's not the enlightenment what you think. If you think enlightenment what you have experienced, that enlightenment is something particular. You get. But enlightenment is not something like that. Enlightenment is. Enlightenment is what Buddha appears in the form of enlightenment. Right now, right here. Next moment, Buddha appears in the form of something else. Probably you know this. But anyway, it's the same thing as enlightenment. Thought arises around the body-mind.

[20:21]

Practice enlightenment and save all living beings. All you have to do is. Each patriarch should do around his body-mind and practice enlightenment and save all sentient beings. Constantly turn the wheel of dharma. Buddha's teaching. That's all we have to do. From generation to generation. It is not something particular work. By you. That work is really Buddha's work. Practice. Today, next. What is the circle? What is the circle? Shobo Genzo Jippo says, Only I know this truth. Means to form the circle.

[21:21]

The circle signifies that a long bamboo is long. A short one short. What is circle? Shobo Genzo Jippo Shobo Genzo Jippo Jippo, this is K. Jippo means direction. Ten directions. Shobo Genzo Jippo When you understand the direction, what ten directions mean, north and south, east and west, and so forth. When you understand direction, first of all, you have the preconception of the central point where you are. And then we decide in which ways to go.

[22:25]

This is a very common understanding of direction. This is the same meaning of the teaching given by one of our wisdom scholars, a philosopher, says, I am thinking, therefore I exist. Do you understand? When you try to know which direction to go, first of all, unconsciously or consciously, you have your own preconception of you, where you are. Then you can decide which to go. This is a very common understanding. But in Buddha Dharma, it is not good enough. It is not the real meaning of Jippo, ten directions. That is, in this chapter, Dogen Zenji corrects such a usual understanding, common understanding of direction, on directions. So he explained the understanding of directions

[23:33]

in terms of Buddha Dharma. For instance, in Shin School, they said, they said, just leave here and pass through the 100,000 billion Buddha lands in the West, and you will find the paradise. This is very common, a very famous statement described, of course, in the Muryo-ju-kyo. The Shin School depends on explaining the function

[24:35]

and the quality of the Amitabha Buddha. So it says, just leave here and pass through the 100,000 billion Buddha lands in the West, and you will find the paradise. Where is the paradise? Well, this sutra says, all you have to do is just leave here. Just leave here. That's interesting. When you try to know where is the paradise, first of all, you cannot leave. You say, I am here. That's why I can't understand where the paradise is. Do you understand this point? But sutra says, just leave here. Just leave here means, well, it's not necessary to say, I am thinking, therefore I exist. It's not necessary. I am thinking. That is something extra.

[25:38]

Anyway, just leave. All you have to do is just leave. Leave here. And then pass through the 100,000 billion Buddha lands. I don't know how many lands. Buddha lands. Well, this is a question. So wherever you may be, well, the point, the place where you are is exactly ten directions. Ten directions. This is understanding in terms of Buddha-Dharma. Wherever you may be, your life is not yours. Your life is yours, but not yours. This is a whole world. Yes, it is. If you understand your life, just my life, your life,

[26:39]

at that time your life is not valuable. No one evaluates you, even though you show off how valuable my life is. Well, it's not valuable. But only when your life is interconnected, interpenetrated with all sentient beings, at that time your life is really alive. Very valuable. So, your life, the place where your life is, anyway, your life, but it's not your life. But it is. The whole world. It means your life is really interpenetrated with all sentient beings. So this is understanding of the ten directions in terms of Buddha-Dharma. There is a very interesting story.

[27:42]

Ikkyu Zen Master, who was the abbot of Daitoku-ji in Kyoto, one day he took a walk in the field of Saga District in Kyoto all day long, going back and forth all day long. The farmer felt funny because Ikkyu Zen Master always walked back and forth all day long. So farmer asked him, where are you heading for? Ikkyu Zen Master said, I don't know either, I don't know either where I am going. The farmer asked him, you have lost your way, haven't you? Ikkyu Zen Master said, I am not lost because I haven't taken my bearings in which to go. Do you understand?

[28:43]

Ikkyu Zen Master didn't say, I am thinking, I am thinking. Ikkyu Zen Master said, I am resistant. That's all. He lived from the sentence before I am resistant. He doesn't say, I am thinking, therefore. He said, just exist. That is the Buddhist direction. Shobo Genzo Jippo says, only I know this truth. It comes from also the Lotus Sutra,

[29:48]

Chapter 2, Tactfulness. In Lotus Sutra it says, only I know this truth, as also do the Buddhas of the universe. Here it says, Shobo Genzo Jippo says, only I know this truth, means to form the circle. Only I know this truth. Wow! It is called joy. Then when you realize this kind of joy,

[30:50]

you can experience self-awareness. Self-awareness, which is called Jika. But self-awareness is not to awaken to your own narrow territory. Your own territory is your own territory, but it's not, because it is. Your territory is interconnected, interpenetrated with all sentient beings. If so, your territory is now your territory. So, to awaken to your territory is not to awaken merely, not merely to realize your own territory, but also to realize others' territory. Because your territory is

[31:51]

interconnected with all sentient beings. So you have to think others. So if you feel joy, joyful from your life, you should feel joyful from others' life too. The others' life means objects. So that is the kakuta, the kakuta, to awaken to others. Well, for instance, when you attain enlightenment, do you feel joyful? If you feel joyful only in your territory, that joy doesn't work. That enlightenment doesn't make sense, because it is something isolated from others. That is called cold enlightenment. Cold enlightenment. Enlightenment is not cold.

[32:55]

Enlightenment is cold, but simultaneously warm. It means that if you feel joyful from your enlightenment, enlightenment must be alive with all sentient beings. It means whatever you see, a tree, if you see a tree, you feel joyful from the tree. Whatever you see, you hear, you think, or whatever, always you feel joyful from everything, objects, whatever you see. At that time, this kind of joy is the real meaning of joyfulness. That is warm joy, warm enlightenment. Okay, so...

[33:59]

You know, I went to a dark school to study English in Minneapolis for a while. At that time, a Christian nun teaches and taught English. Then some students asked him how beautiful the morning sun is. He really felt joyful from the morning sun. Then immediately this Christian nun says, God created that beautiful sun. It is true, it is true, I understand that. God created. But that God created morning sun is not merely concept. She must feel joyfulness from, joyful from the morning sun

[35:04]

as a God. God is not a concept. God is exactly the same as the morning sun. There is no gap between sun and God. So, whatever you see and hear and think, everything is created by God. But this is true. So, when you feel joyful, joy must be coming from yourself and also the object, whatever. You see, you hear, you must be joyful. You must feel joyful from trees, insects, your carnal, your stinkiness, or whatever, your crooked nose, whatever. Anyway, you feel joyful. That time,

[36:05]

it is called joy which is fully alive. So, between you and joy, no gap. And also, between the joy and objects, okay, there is no gap. Object is objects. You are facing all exact joy itself. If there is even a slight gap between the two, that is something conceptualized. At that time, you cannot feel joyful. So, because when you feel joy, there is no gap between you and joy. Okay? Do you understand this? So, I ask you, why do you feel joy? You don't know. I don't know. But every day, I feel joy. This is true. No gap between the joy and you.

[37:06]

And same applies to the object. You can see, you can hear. There is no gap between you and object. Always. Object is joy. You are joy. You are joy. So, at that time, what I said, true meaning of joy. If you want to know true meaning of joy, look at the tree. You can see now. Tree is really joy. Where is the joy? Look at yourself. You are joy. Joy is you. There is no gap between the two. And then simultaneously,

[38:10]

you and object, and also joy, all are placed in the same dimension, which is very quiet still. That is, that dimension is called Buddha. Buddha land. Nothing to say. Nothing to comment. Object, you, and joy, emotion, your heredity, karma, all are placed in the same dimension. Then that's why you can feel joyful from your object, your karmas, emotions, whatever. Because all are placed in the same dimension, which is called Buddha. Buddha means living life. Living life. From what you feel joyful. So, Dharma transmission try to, try to transmit this. Buddha.

[39:12]

This Buddha. There is no gap between you and flower. Between you and joy. There is no gap. Everything is, you can feel joyful from everything. All sentient beings are completely placed in the same dimension. That time, this dimension is called Buddha. Which is very quiet. Dogen Zenji says, enter bendowa. Herein, Buddhas are always dwelling as masters. Leaving no perceptions in any sphere or direction. This is of self-awareness. If you see yourself, if you understand the self, not small self, big self. Interconnected with all sentient beings. That time,

[40:14]

that self is exactly Buddha. What do you mean the self is Buddha? That self is very quiet. Nothing to say, nothing to comment. This is the jikaku, experience of jikaku, self-awareness. Then, Dogen Zenji says, also herein, all living beings are functioning everlastingly with no sphere or direction appearing in any of their perceptions. So, that Buddha, that self, which is Buddha, is constantly forgetting the concept of the self and functioning or sharing his life with all sentient beings. This is called kakuta, benefiting others,

[41:16]

awakening to others, opening your eyes to comprehend all sentient beings. This is called kakuta. So, with no sphere, no direction, appearing in any of their perceptions, nothing to say. Also, Dogen Zenji says, the negotiation of the way with concentrated, therefore, I know, teach, I now teach, makes me a darkness exist in realization and, by transcending realization, practices a total reality. Total reality is really living life. Without leaving any trace of your concept, your perception, your functioning. Nothing to leave behind you. This is

[42:18]

total reality. Practice a total reality. What do you mean to practice a total reality? Dogen Zenji says, when you go over the barrier, casting off all bondages, you are not affected by such segmented distinctions. So, your life is very fluid in fluidity. So, this is meaning of I alone know this truth. I alone know this truth means I means the truth. I means the Buddha. Buddha knows just the Buddha. But because this is so, the termination which you have to come,

[43:18]

arrive, this is termination aboard, terminating aboard. If you arrive terminating aboard, nothing to say, nothing to comment, whatever you say, just accept. Shut your mouth, just practice continually. Yesterday I told you, So, that's why the Banjin says, I alone know this truth means to form the circle. This is a really circle. I alone know this truth. When you know, when you experience the truth, you are you, you are Buddha. So, Buddha knows

[44:19]

this truth. Buddha knows the truth, which means Buddha knows just the Buddha. Poetry knows poetry. Poetry transmits poetry. Disciple transmits disciple. Teacher transmits teacher anyway. Banjin says, the circle signifies that a long bamboo is long, a short one short. Banjin

[45:41]

says, the circle is long. Banjin the circle is long. Banjin says, is long. Banjin is long. It was a Suibi Mugaku Zen master who was a disciple of Tanka Ten'en who lived from 739 to 824. Tanka Ten'en. Tanka Ten'en Zen Master was a disciple of Sekito Zen Master. There is no record of Seibi Mugaku Zen Master. So we don't

[46:49]

know when he was born, when he died. But anyway, I think the Seibi Mugaku lived from the end of the 8th century to the beginning of the 9th century in China. There is a famous story between Seibi Mugaku and his disciple Ryojun. One day Ryojun asked his teacher Seibi Mugaku, what is the significance of the Bodhidharmas coming to the West? And Seibi said, I will give you an answer when there is no one here. Well, then Ryojun accepted this answer very

[47:54]

straightforwardly. Meanwhile, I don't know what, in a couple of days or in a few minutes, I don't know exactly, but anyway, the story says, no one is here now. Would you give me the answer? Then Seibi Mugaku Zen Master said, let's take a walk. Then he took Ryojun to the bamboo forest. After taking a walk for a while, he pulled out the bamboo, which was long. And short. He said, long bamboo is long. Short bamboo is short. That is the significance of the Bodhidharmas coming to the West. This is the answer to Ryojun's question.

[48:59]

So, the Buddhism also explains the one circle quoting this story. The circle signifies that a long bamboo is long. One is short. Well, poppy seed is tiny. Tiny poppy seed is tiny. Huge smell mountain is huge. It is true. But according to the common sense, huge is a concept, a concept opposite to tiny. That is the dualistic. But actually it is not. Long bamboo is long, or short bamboo is short doesn't mean the concept of the long is opposite to short. Long is long. It means the long is Buddha. And also short is short. Short is Buddha also. If you see the long

[50:10]

opposite to short, there is a criticism. Criticism. Oh, long, I like long, but I don't like short. Immediately there is a criticism. But all you have to do is just accept long one is long. Long one, which is long, just accept. Now, when you see the short one, you should accept the short one, which is short, without criticism. Because even a poppy seed, even a tiny poppy seed is entitled to live in this world, to let the beautiful flower of his life force bloom. And the huge mountain smell is also entitled to live, to manifest his own huge body in the human world. What's the difference? No difference. So, long is long. Short is short. Short bamboo is short. It means short

[51:22]

bamboo is short. You should accept short bamboo and Buddha anyway. Don't criticize. Well, there is a difference. Criticism is completely different from comparison. Don't mix it up. Comparison is not criticism. Because comparison comes into existence when all sentient beings are existent, in the equal dimension. At that time, you can compare. So, there is a comparison. Christianity, Buddhism, you can compare. But comparison doesn't mean to criticize. Don't mix it up. So, poppy seed, huge smell mountains, Zen center in San Francisco, Zen center in the Middle East, cold weather, hot weather. Now, how can you criticize cold weather? Of course, you don't like it. I understand. Well,

[52:30]

cold weather is cold weather. If you are present right in the middle of coldness, below 1225, below 1240, no problem. No problem. That's okay. Very naturally, automatically, your body, your pattern of your body and the mind can tune in to cold weather. 40 below zero. You can still alive. That's why I'm here. The figure of next, Bankei says, the figure of Shisho in Soto school totally manifests the

[53:32]

significance of Bodhidharma's coming to the West. I told you before. That is the meaning of Shisho, aka Koso Dogen Zenji, which means Dogen Zenji. Dogen Zenji's awakening, showing, enlightening, and entering are still warm, just like his tongue, head, and flesh. Awakening, showing, enlightening, and entering, this is a great problem of life and death in order to save all sentient beings. The reason why the Chakyamuni Buddha was born is to show, to open the all

[54:40]

sentient beings' eyes to Buddha nature, show it, and comprehend it, and entering the way of this Buddha knowledge, Buddha nature. This is the purpose of Buddha to be born in this world. Four things. To open the eyes to Buddha nature, to show it, and to comprehend means to attain, to enlighten. Comprehension means to understand not only with the head, to understand something deeply. That is enlightenment. Enlightenment and also entering the way of the Buddha nature. Your life must be alive, right in the middle of Buddha nature, Buddha's world. So, this is four purposes why Shakyamuni Buddha, four reasons, four reasons why Shakyamuni Buddha was born in this world.

[55:52]

So, Dogen's awakening, showing, enlightening, and entering. In other words, Dogen's reason why he was born in this world is still warm, just like his living, his life, just like his tongue, head, and flesh. So, it means that through the Shisho, Shisho is not a paper, Shisho is not formality, Shisho is not something you can receive in the ceremonious way of Dharma transmission. That is exactly warmness of Dogen's life, Dogen's life. So, that's why we every day have K'an K'in every morning. K'an K'in means individual, private.

[57:16]

Private ceremony of chanting sutra to teachers. We call K'an K'in. In individual room, after coming to serve, we call K'an K'in. K'an K'in. K'an is literally to see, but to see is not merely to see, because this part refers to the hand. This part is the hand. The bottom part is the eye. So, this K'an, this structure of the K'an means like this. Your hand is just above your eye. It means to see carefully, to see carefully, to see deeply. This is K'an.

[58:30]

K'an K'in is sutra, anyway sutra. Sutra means, you know, the vertical strength. When you weave, do you understand? First of all, you have to have the strength, thread. Vertical thread first. Vertical thread. Do you understand? And then you can weave. Without vertical thread, you cannot weave. So this is, it means essence. Essence. Essence of being. That is a sutra. K'an K'in. K'an or truth. That is like K'in or Kyo in Japanese, in Sanskrit, we call sutra. K'an K'in is in individual room, we perform Buddhist service for teachers and Buddhists and patriarchs every morning.

[59:38]

Before Shisho, before Shisho and Daiji and Kenchimya every day, because Shisho is very teacher, who is alive, who is still warm, just like his flesh and eyes, head. Every day we have to. This is K'an K'in. Next, the Banjun says, as to the patriarchs' names in the Shisho and Kenchimyaku, Indian names must be written in Sanskrit. Chinese ones, Chinese. This is very reasonable. Indian names must be written in Sanskrit. Chinese ones, Chinese.

[61:02]

Memyo and Ryuju, those names probably may be misused by posterity. In Japanese, we chant the patriarchs' names, Memyo and Ryuju. Memyo means Ashubhagosa and Ryuju is Nagarajuna. But why did we use Memyo or Ryuju instead of Nagarajuna or Ashubhagosa? So the Banjun says it may be misused. We should use Indian names in Sanskrit. We should use Chinese names in Chinese. And also he said, that's why he said, I hear traditionally that

[62:02]

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