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2. |
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3. |
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4. |
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Track 4 – [The original source of the expression raihai tokuzui]
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5. |
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Track 5 – [The meaning of katto in Dogen's writings; Reading excerpts from Shobogenzo: Katto]
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6. |
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[Excerpts from Shobogenzo: Katto; The story of dharma-transmission from Bodhidharma to the Second Ancestor Huiko; Further about the first disciple Daofu]
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7. |
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[Excerpts from Shobogenzo: Katto; Further about the other three disciples, Zongchi, Daoyu and Huiko]
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8. |
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9. |
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[Other examples of koan stories, that conclude with the Dharma being transmitted in silence]
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10. |
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[The story of Vimalakirti's silence in Vimalakirti Sutra, which is the original source of dharma-transmission in silence]
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11. |
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12. |
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[Questions and Comments on Lecture One]
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13. |
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14. |
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[Prostration (raihai) as a way of maintaining and upholding Dharma within different personal views, through the generations]
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15. |
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[Dogen's expression of prostration (raihai) in a waka poem about white heron in snow]
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16. |
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[Further explaining how Dogen's waka on the white heron expresses prostration]
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17. |
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18. |
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[The necessity of having a true teacher; An example from Gakudo Yojinshu]
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19. |
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[The teacher & student relationship in America and in Japan]
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20. |
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[RT p1 continued; The meaning of the expression "person of great resolve" (daijobu) and "just such a person" (inmonin); Reading from Shobogenzo: Inmo]
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21. |
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[Questions and Comments on Lecture Two]
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22. |
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23. |
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[RT p1 (1st sentence) – Reading from Shobogenzo Hotsubodaishin, explaining "awakening mind" (hosshin; hotsubodaishin); The four bodhisattva vows]
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24. |
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25. |
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26. |
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27. |
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28. |
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29. |
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30. |
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31. |
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32. |
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[RT p3 – The importance of faith/trust in mind (shinjin); discussing the expression "fleeing the world"]
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33. |
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[RT p4 – Making body and mind the seat of the zendo platform (shozaıı); Reading from the Lotus Sutra chapter 12: Devatta]
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34. |
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[RT p4 – The expressions "exposed pillar" and "lantern"; The expression "demon or god" (ki & jin)]
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35. |
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[RT p5 – Reading from Brahmanet Sutra (Bonmokyo), on how to show respect to masters, monks and fellow practicioners.]
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36. |
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[RT p6 – On venerating not only people, but trees and rocks; The story of the snow-mountain boy and the monster, from Mahayana Parinirvana Sutra]
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37. |
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[RT p6 – Back to Raihai Tokuzui; The story of the fox and the hungry lion]
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38. |
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[RT p6 – The story of the scorpion and Indra, from Milky Way Railroad by Miyazawa Kenji]
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39. |
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[RT p6 – The latter half of the story of fox and Indra; A few questions and comments on the story, from students]
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40. |
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[Question and comments on Lecture Four]
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41. |
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[RT p7 – The mistaken view of not making prostration to people of „lower“ status, even if they have attained the Dharma]
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42. |
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[RT p8 – Introducing the dharma family of Zhaozhou (Joshu), Zhixian (Shikan), Moshan (Massan) and Miaoxin (Myoshin); Praising Joshu's attitude of making prostrations to a 7 year old]
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43. |
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[RT p9-p10 – Introducing the story of the nun Moshan (j. Massan) and Zhixian (j. Shikan)]
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44. |
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[RT p10 – The relation of Moshan (Massan), Zhixian (Shikan), Dayu (Daigu) and Linji (Rinzai), in terms of lineage; The story of how Linji (j. Rinzai) attained enlightenment]
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45. |
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[RT p10 – The older version of the story of Linji's (Rinzai's) enlightenment from the 952 collection Sodoshu 祖堂集]
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46. |
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[RT p10 – Back to Raihai Tokuzui and the conversation between Zhixian (Shikan) and the nun Moshan (Massan)]
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47. |
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[Questions and Comments on Lecture Five]
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48. |
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[RT p12 – The koan conversation between Moshan (Massan) and Zhixian (Shikan); Explaining the concept "person in the mountains" (sanchunin)]
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49. |
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[RT pt12 – Su Shi's (Tungpo's) poems on Mount Lu; Dogen's verse on Su Shi's poem in Eihei Koroku]
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50. |
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[RT p12 – Hongzhi's (Wanshi's) poem on Mount Lu, and Dogen's comments on the same poem]
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51. |
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[RT p12 – Dogen's own poem following Hongzhi's (Wanshi's) poem]
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52. |
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[RT p12 – Back to Raihai Tokuzui, the conversation between Moshan (Massan) and Zhixian (Shikan); How Dogen uses the expression "person in the mountain" (sanchunin)]
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53. |
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[RT p12 – The source of the expression "not in the form of man or a woman" (hi danmyo toso) in Vimalakirti Sutra; The teaching that compassion relies on emptiness]
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54. |
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[RT p12 – More from Vimalakirti sutra, chapter 7; The story of Shariputra and the goddess]
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55. |
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[RT p12 – The conversation between Moshan (Massan) and Zhixian (Shikan) and its connection with Heart Sutra's teaching of form and emptiness; Emptiness in the form of Shohaku Okumura]
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56. |
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[Questions and Comments on Lecture Six]
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57. |
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[RT p14 – Dogen's comments on the conversation between Moshan (Massan) and Zhixian (Shikan)]
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58. |
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[RT p15 – The story of the female Zen master Miaoxin (j. Moshin)]
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59. |
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[RT p16-p17 – Seventeen monks accept Miaoxin's (Moshin's) teaching; Two koans about wind and flag in Shobogenzo: Inmo]
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60. |
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[RT p16-p17 – Reading from Shobogenzo: Inmo; Dogen's comments on the wind-and-flag koan]
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61. |
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[RT p17-p18 – The interpretation of the wind and banner koan in Mumonkan (Gateless Gate); Conclusion of the story about Miaoxin (Moshin) and the seventeen monks]
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62. |
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[RT p19-p22 – Dogen's gives examples of gender discrimination within the Buddhist institution in China and Japan]
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63. |
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[RT p22 cont. – "What is so exalted about a man?"; On the equal capacity for men and women to acquire the Dharma]
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64. |
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[Questions and Comments on Lecture Seven – part 1]
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65. |
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[Questions and Comments on Lecture Seven – part 2]
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66. |
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[RT p23-p24 – On making prostrations to lay practicioners who have attained the Dharma]
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67. |
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[RT p25 – Making prostrations to a 7 year old, if she has the Dharma; The story from The Lotus Sutra about the daughter of the Dragon King]
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68. |
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[RT p25 – Discriminative nature of Buddhism; Dogen is not completely free from gender discrimination]
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69. |
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[RT p25 – The first half of Raihai Tokuzui ends; Discussing how the Sohobogenzo was transmitted]
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70. |
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[RT p26 – Women in the assembly of Shakyamuni, and in the history of Buddhism in general]
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71. |
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[RT p28-p29 – Male monks who make prostrations to noble women for the sake of wealth; The hierarchy within the Buddhist institution at the time of Dogen]
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72. |
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[Questions and Comments on Lecture Eight]
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73. |
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[RT p30 – Dogen's comments on the view that women are lustful objects]
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74. |
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[RT p31-p33 – Dogen's comments on a Vinaya vow; If we despise objects of desire, all men and women have to despise one another]
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75. |
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[RT p34 – Dogen's criticism of a certain vow regarding women, that Chinese monks made in the 8th-9th century]
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76. |
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[RT p35 – Despising people who make mistakes is despising all bodhisattvas, forsaking everyone]
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77. |
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[RT p36-p37 – The story of the old woman, Zen Master Deshan (Tokusan) and the rice cake; Not escaping objects of desire]
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78. |
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[RT p38 – Dogen's criticizm of "restricted realms" (kekkai) where women are not allowed]
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79. |
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[RT p39-p42 – Dogen points out that women are included in Sakyamuni Buddha's assembly; A territory with exclusion cannot be the Buddha's assembly]
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80. |
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[RT p43-p44 – Dogen questions why women priests aren't allowed at Mt Hiei while woodcutters and hunters are]
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81. |
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[RT p45-47 – Dogen explains he true meaning of "restricted realm" (kekkai) ]
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82. |
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[Questions and Comments on Lecture Nine – part 1]
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83. |
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[Questions and Comments on Lecture Nine – part 2]
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In 1996, Shohaku Okumura Roshi founded Sanshin Zen Community in order to form and strengthen the network of various Zen groups and individual practitioners who are interested in his style of teaching and practice. At that time he also envisioned the establishment of a center where the teachings of Dogen Zenji could be studied deeply and put into practice. This vision became a reality in 2003 when Sanshiji, Sanshin Zen Community’s practice center, was established in Bloomington.
Sanshin Zen Community’s Genzo-e (literally, “Shobogenzo gathering”) Retreat is an important element in Okumura Roshi’s ongoing endeavor to present the profound and often difficult teachings of Dogen Zenji in a way that is accessible to English speakers. During these retreats, Okumura Roshi lectures extensively on one or more chapters of Dogen Zenji’s great foundational philosophical work, Shobogenzo (True Dharma Eye Treasury). His lectures present insights received through years of study of this ancient text and a life devoted to the practice of its teachings. The Genzo-e lectures are a truly unique offering, opening doors to the teachings of one of the most important masters in the history of Japanese Buddhism.
This publication of Genzo-e lectures is one step in the effort to make Okumura Roshi’s work available through the Dogen Institute, a part of the Sanshin Zen Community. Many people have generously contributed their time and energy to this project and with continued support and interest, we hope the audio project will flourish and evolve to help many people’s study of Dogen Zenji.
For information on how you can participate with the audio project or get involved at Sanshin Zen Community visit:
www.dogeninstitute.org,
www.sanshinji.org or email admin@sanshinji.org.
released August 22, 2016
Shohaku Okumura is a Zen Buddhist priest who is recognized internationally as a leading authority on the teachings of the great Japanese Zen master Eihei Dogen. He travels widely offering retreats and lecturing on Dogen Zenji’s teachings. Okumura Roshi has translated many Buddhist teachings from Japanese, and his writings have appeared in various Buddhist periodicals. He is also the founder of Sanshin Zen Community, an international Buddhist Sangha headquartered in Bloomington, Indiana.
While he was a student at Komazawa University in Tokyo, Okumura Roshi was ordained by Kosho Uchyama Roshi in 1970 at Antaiji in Kyoto, Japan. In 1975 he traveled to the United States where he became a founding member of Pioneer Valley Zendo in Charlemont, Massachusetts. In 1981 he returned to Japan where he began his ongoing translation of the works of Dogen Zenji and Uchiyama Roshi, and he eventually served as teacher at the Kyoto Soto Zen Center. After returning to the United States with his wife and two children in 1993, he practiced as the head teacher of Minnesota Zen Center until 1996. After leaving MZMC, he founded Sanshin Zen Community in the same year. He worked for the Soto Zen Buddhism International Center (formerly the Soto Zen Education Center) as the director from 1997 to 2010. Okumura Roshi and his family now reside in Bloomington, Indiana.
Cover photo copyright Stuart Price,
hakodatebirding.com. We express our appreciation to Mr. Price for his generosity.
