And we are still studying about Samantabhadra Buddha. And this Buddha is told in Kegon Sutra. In Kegon Sutra it's famous for its view of Dharma. In Kegon Sutra, the main thought of Kegon Sutra is

[01:18]

perfect harmony with truth and various fact or things. And perfect harmony between every existence. Most people know this special technical term, Rijimungi and Jijimungi. Rijimungi. Rijimungi. D is truth or theory and G is things.

[02:32]

Where there is something, there is truth or theory. So through things you will understand the theory on which everything is based on. This much is understood by almost everyone, but perfect harmony between each things, this is rather hard to understand. Or rather hard to accept unless you study Buddhist thought more.

[03:46]

We say, we have, as I said last night, our thought or our view of things. This is very substantial. And we think everything exists as it is and everything is independent from the rest of the things. But actually everything exists, everything is dependent with each other. Things are dependent with each other.

[05:00]

And things are changing always. That things changes means it is not independent being. So there should not be, there must be. Originally things does not exist having some special self-nature.

[06:06]

Strictly speaking, everything does not exist. But in the smallest particle of time, things exist. Or as the smallest particle of element, things exist. So in Keno Sutra, there are different things. Divide time and space in smallest particle.

[07:16]

So in Keno Sutra, when they explain this Dharma world, they use cosmic scale of explanation. So that is why the description is so great. I think I already read some of the description.

[08:26]

With deepest belief and understanding, through pure physical and mental action, to bow to the number of ultimate elements of all the Buddha's land in ten directions of the three worlds. We don't know how many Buddha we have to bow to. It means that when we realize that in the smallest element, there are innumerable elements.

[09:33]

So each element consists of innumerable elements. So we don't know what is the ultimate existence. When we reach this understanding, when we have this understanding, we have no more idea of self. Instead of having idea of self, we will see the Buddha in each world. So this world, if you say, is great. This world is as great as cosmos. If you say this world is small, you will see the innumerable world even in a speck of dust.

[10:46]

In this way, we have to understand our world. And in this way, we have to practice our way. So accordingly, this bodhisattva's practice is always based on this understanding. To respect the target, this is the number one. With the deepest belief and understanding through pure physical and mental action, to bow to the number of ultimate elements of all the Buddha Lands in ten directions of the three worlds,

[11:58]

appearing in each of those worlds as innumerable bodies, as many as the number of ultimate elements of all the wondrous, incomprehensible Buddhas, and bowing to them, kathana by kathana, and to continue this practice perpetually, this is the first bow. So actually, it means to continue this practice incessantly.

[13:00]

And for us, everything is Buddha, large and small. Everything is Buddha. So to respect Buddha means to respect everything. And the second one, admiration of the target. With deepest understanding, actually seeing the innumerable ultimate elements of all the Buddha Lands in exhaustible, with the deepest understanding, actually seeing the number of ultimate elements of all the Buddha Lands in ten directions of the three worlds,

[14:12]

making inexhaustible sounds of sea from his tongue, and from each of the innumerable sounds making out words of the sea, actually to admire the sea of virtue and merits of all the tathagatas, and to continue practice forever. This is the second bow of the Summoned Bodhisattva. This is also the practice to treat everything as you treat your teacher or Buddha.

[15:23]

As Dogen Zen says, you should not call rice, kome, you should call it okome. Okome is more, you know, honorary prefix, okome. Instead of saying mizu, water, o-mizu, o means honorary prefix. You should treat a grain of rice as you treat your eyes. This kind of practice comes from this idea.

[16:26]

So instead of respecting, instead of respecting things objectively, here we have, we respect, here we respect our practice instead. It looks like we put emphasis on to respect something, some particular things. But actually we respect the practice, practice of respecting things. Usually, you know, when you bow to Buddha, you look like you are respecting Buddha.

[17:48]

But actually, why you bow to Buddha is to continue your practice. That is the point. Without having any particular idea, any particular substantial idea or materialistic idea. Just to leave Bodhisattva's bow is the point. So we practice our way to solemnize this Dharma world. So without practice, things don't mean anything.

[18:50]

Because of our practice, things come to have some meaning. So without practice, there is nothing. But when you have materialistic understanding of things, even though you do not practice your way, things exist. But if you understand how things are going completely, you should continue your practice as things are going. This is the point of practice. And the third one is about kuyo in Japanese, to provide things for Buddha or Sangha or Dharma.

[20:12]

In Sanskrit, it is called puja. In Vedanta, Mahayana, I don't know when, they practice puja. It means to make offering or to recite sutra. Actually, we offer incense, that is kuyo. To offer flowers, that is also kuyo. And originally, we count four kuyo. One is to prepare food for the Buddha.

[21:19]

And to prepare something to wear. And to prepare something to sleep in. And to prepare for Buddha some medicine. Those are four kuyo. But later, we count many, many ways of making offering or kuyo. This is also our practice. And in Kimon Sutra, why we make those offerings is described in detail.

[22:31]

Why we do not use zuko? Zuko is a very fine powder of incense. And we love it. We put it in our hands like this when we have a special ceremony. Why we do it, or why we burn incense, or why we offer flowers to the Buddha. Zuko, which is a fine powder of incense, is to purify our body and everything. And to offer flowers means to have a compassionate mind.

[23:49]

You think as if a beautiful flower opens in your mind. And with this flower in your mind, you should decorate the Buddha. That is why we offer flowers to the Buddha. Why we burn incense is to pervade our way all over the place, all over the world. So when you burn incense, if wind comes from east, incense will go to the west.

[25:04]

According to the wind, the incense will pervade everything. And that is why we offer incense. And each of the incense will be one merit. And one merit will be burned by the wisdom of fire. And the smoke or smell of liberation will pervade all over the world. In Kegon Sutra it is described in this way. And food is to support our immortal practice. When we practice our way, when we support our way by food, we will attain enlightenment.

[26:21]

So to offer food or to take food is to practice our way. And light, candle light or whatever light it may be, why we offer light is to break the darkness of ignorance. That is why we offer light. Light, this is understanding. And this is material offering. But there is dharma offering. The dharma offering is very symbolical and idealistic. To read, to recite, to build a shrine.

[27:26]

Or to copy, to make a copy of scriptures. Or to build, to make a bell. Or to make Buddha image. Or to give lectures about scriptures. Those are dharma offering or dharma field we say. And this is, it is not only, there are many kinds of description. When Buddhism was introduced to Japan, and soon after Buddhism was introduced to Japan,

[28:36]

we made big, big Baroque kind of Buddha. I think you know the big bronze Buddha in Nara. This is a kind of, you know, clear in pretty large scale. That's the description, cosmic description of Kenwan Sutra. As it was described, we are making clear, described in Kenwan Sutra. They did it, they made big, great big Buddha.

[29:39]

It does not mean, but true understanding of Kenwan Sutra is not matter of big or small. But their understanding was rather printed, so they made a big, big book. Which was the best effort of the nation, and they did it. And since then, Buddhism became more and more elaborate. Their practice more and more became elaborate. And they spent most of the time in their devotional way of practice.

[30:45]

In their devotional way of practice, until no commoner can follow their practice. So, when Kamakura period, when the government lost their power, the samurai crossed around the roads and took over the influential, controlling power. And that was the Kamakura period.

[31:55]

And various new schools appeared at that time. There was one school, new Buddhist school. So, if you understand this kind of spiritual making offering, as Dongen Rinpoche said, offering should be like to offer a flower which blooms in a remote mountain to the Buddha. It should be like this. In spring, in Japan, we have cherry blossom.

[33:03]

And to offer that cherry blossom to the Buddha is kuryo, is offering, to make offering. This evening, you know, you saw the big ring, around the moon, to make offering to Buddha. To make that big ring. Who is that big ring to make offering to Buddha? To make offering to Buddha is kuryo. To hear the sound of the river should be kuryo, according to Dongen Rinpoche.

[34:05]

So, to have deeper understanding instead of shallow, substantial understanding is to make perfect offering. I'm very grateful for you, to make various offerings to the Buddha. Sometimes, white flowers, sometimes stones, candlesticks, and sometimes stones. But this is true offering, I think.

[35:19]

And this is the true practice, offering of practice, our practice, which should be continued, continuously practiced. And when we practice our way in this way, there is Buddha. And we are also Buddha. In this way, we should understand this bodhisattva's vows. Thank you.

[37:08]

Do you have some questions? No. Could you explain again why the Kekang Sutra is supposed to have the highest truth? Highest truth? The Kekang, yes, you may say highest truth. Because the understanding of Dharma is very profound.

[38:14]

It is said that, I don't think that is true, but it is said that, this is the sutra, which Buddha had in his mind when he attained enlightenment. But he didn't know how to explain this lofty, his deep understanding of life. So he started to tell by Agama Sutra. Agama Sutra is the first sutra which was told by him.

[39:19]

Anyway, Kekang Sutra is very important sutra. But Sudama Pundarika Sutra, Hoki Kyo, is also important sutra. So, Hoki Kyo is more concrete, more concrete, while Gengong Kyo is very abstract. First of all, when you want to be a Buddhist, you should understand the emptiness,

[40:28]

or you should give up the substantial viewpoint of life. But you should come back to the substantial explanation of the world. When you say something, you should put it into some words. When you put it into some words, it is already substantial. Yes. Sudama Pundarika Sutra is more concrete and easier to understand.

[41:36]

And it is for everybody. While Gengong Sutra is very philosophical. What is the English translation of Gengong Sutra? I don't understand about Sudama Pundarika Sutra, but what was his role in Buddhism? Buddhist history? How does he fit into the Gengong Sutra and into our reality?

[42:40]

In Gengong Sutra, most of the description of his teaching is in Gengong Sutra. If you read Gengong Sutra, you will have his name, under which there is a very important teaching, which is told by Buddha. Was he one of Buddha's disciples? I don't know. No, not maybe. Some of them, you know, some of the Buddhas, Buddha's disciples, were Buddha's disciples. And some of them may not be actually, historically, Buddha's disciples. Well, then, this sutra was supposed to be taught by Buddha, but told by...

[43:49]

Yes, taught by Buddha. Told by Buddha about this Bodhisattva. Oh. Yes. I'm not sure if this is a good question, but last night you said that when we find the true power of Bodhisattva, we won't have trouble affecting what we want to affect, or it will just come naturally. And, Stanley, at other times you've said that Zazen doesn't help if it doesn't change something. Yes. Yes. Doesn't help.

[44:52]

Zazen doesn't help. No. But you are doing it, and it helps. If you, you know, practice. Yes. [...] If you, you know, practice zazen, because zazen will help you, with this idea if you

[46:01]

practice zazen, it will not help, because that is not true zazen. From time to time, you emphasize different recommendations for how we practice zazen. When you change your recommendations, do you think that we, as a group, should change our

[47:02]

way of practicing according to what you say in the lecture, or just those who feel like it? Yes, that is a good question. The point is, whatever practice you do, the point is to practice in your way. Without expecting anything, just to be yourself, you practice zazen. Even though you can't, even though you cannot do it properly, you should not be worried about it.

[48:14]

Just do it. Even though your posture is not perfect, it is alright, as long as you are practicing hard. You should not criticize your practice. Even though I recommend it some particular way, it does not mean, if you cannot do that, that is not zazen. Even though you can do it almost perfectly, it does not mean that it is not always true zazen. When you are involved in, when you reach the true meaning of zazen, or when you become critical with your zazen,

[49:28]

or when you are proud of your good practice, that is not true zazen. Do you understand? The way I recommend it, I do not recommend it as the best way. To put some strength in your heart, it means to take natural, deep breath, and to have calm mind. To be concentrated on your breathing, or counting your breathing, means,

[50:30]

it does not mean, if you are just concentrated on your breathing, I don't mind your posture, or your mind, your binary mind. You see, the point you concentrate on will be different, but the various instructions should be followed. Do you understand? Or mudra, you know. Don't lose your mudra.

[51:41]

Means, you should be, you should practice our way with all of your mind and body. Remember. There are not so many, you know, points, pretty many, but in one word, to keep your posture right. To keep your, when your posture is right, your mind is also right. Some more questions?

[52:44]

Dogen, when you said, mind and body are one, the way to take to the body, what do you mean by that? Through, not through. To, mind and body is one, so if you practice, physical practice, the mind is there, you know. Through mind is there. So, what we should do is to sit in right posture. Just one more question on posture. With your hands, should your fingers be together? Yes, three fingers. And you should not cross, no need for two hands.

[53:56]

Here, you have two joints here, and this joint and this joint will make one line. Two lines. Your first joint should be with the middle joint, and the middle joint here. Yes, you are right. If your mother is not right, we correct your mother. Some more questions? Please ask me. What are the three words?

[55:07]

Three words? Yes, three words is right. What are the three words? I'm really tender actually. So, in past, in present, you know, you guys are past and future. Also, not to say three words, maybe it's a compass of time or something like that. This is more... This is more, you know, what time it is, actually. So, Indian literature is very much carried by the...

[56:15]

They repeat things, description over and over again. And good scripture is not exception. But we should know what does it mean actually. Are there supposed to be ten directions? Ten directions. Eight directions and up and down. Not self-interest? And, you know, eat, are not, eat self. Eight and up and down. One day I'll have to eat this way. But I don't know how many.

[57:20]

Is our community here different from the original Buddhist community? Or is it the same? I don't know exactly. Possibly too big. Anyway, in Buddhist community, there were four. Raymond and David, women. And monks and nuns. That's four. We count four. We have, you know, four kinds of disciples. In our community we have two. Or no, no nuns yet. But Raymond and Raymond.

[58:33]

Raymond and Raymond. We have precepts too, you know, more and more. Precepts. You should be prepared. You should be prepared. This kind of precepts we have. New precepts. Created by you. It's just, in Budapest, don't do that. That is one precept. Precepts. After they have household life, they became Buddhists in Atlanta.

[59:55]

This is the precept. But there are many, many disciples. Three. Of Buddha. So many precepts. All right.

[60:34]

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