Good afternoon. If you have the English-only version, it's page 9. This is a section about Joshu. Joshu is one of the most famous Chinese Zen masters. I think. And Dogen Zenji also respects Joshu very much. Joshu and the next person in this Gyoji are Daibai Hojo. Those two, and Wanshi and his own teacher, Tendo Nyojo, are four most important Chinese Zen masters for Dogen. Joshu lived from 778 to 897.

[01:04]

So, he lived for 120 years. Very old. So, I just read the text. Joshu, and Daibai Hojo, that is a person in the next section, and Wanshi Shougaku, that is also in this Gyoji later, and his own teacher, Nyojo, Tendo Nyojo. I think this section of Joshu is one of the most important or essential part of this writing, Gyōji.

[02:16]

He said, Master Jūshin, the great master, Shinsai, at Kannon-in temple in Joshu. So this Joshu is the name of the town. where his temple, Kannoin, is located. You know, many Zen masters are called by the name of the place they lived. So, this person, Jōshin, Jūshin, his personal name, dharma name is Jūshin, in Japanese, first aroused the mind, this is body-mind, and aspired to seek the way when he was 61 years old. This is not true. This is not true. Doge makes mistakes.

[03:21]

I mean, he became a monk when he was young. And he practiced with Nansen until about 60. And Nansen, his teacher, died about, you know, when he was 60. After his teacher died, so he had already received transmission, he started to travel around to see the teachers. While he went on a pilgrimage, carrying a water jar and a monk's staff, to visit teachers in many districts. He always said to him, when I meet seven-year-old child, if the child is superior to me, I will ask the child. When I meet hundred-year-old person, if the person is inferior to me, I will teach him.

[04:31]

So, when he was about 60, he vowed, when he, you know, traveling to visit teachers, he vowed to himself, if even a 7-year-old boy or child is superior to him, he will ask him about Dharma and, you know, cultivate his And if he meets a 100-year-old person, if the person is inferior to him, he will teach him. So he practiced, traveled in that way, and he made effort to study the way of Nansen in this manner for 20 years. So, if he was 60, he didn't have a temple, but traveled around until 80 years old.

[05:43]

And when his age reached 80 years old, he first became the abbot at Kannon-in-Temple. Kannon-in-Temple is the temple of Avalokiteshvara, in the east town of Joshu. Then he taught human and heavenly beings for 40 some years. So he started to teach when he was 80 and until he died around when he was 120. It seems true. I mean, it seems he really lived for 120 years old. So far, no one questioned even modern scholars. Please. I'm not sure.

[06:51]

Maybe he quoted from a certain text. Or maybe he made just a mistake. I don't know. or someone who copied this made a mistake. So we don't really know why. So he stayed, lived in this small temple for 40 years after he was 80. And he had never sent a single letter to his patrons to ask for donations. His monk's hall was not large without the front hall and the rear hall. Front hall is an additional hall, additional seat for people who are busy and can just sit and live outside of the monk's hall.

[07:58]

These days we call it a gaitan. And the rear hall is... Here Dogen used the word zenka. And the rear hall is kouka. Kouka is behind a car. A car is like a shelf. But kouka is like a place where people wash their face in the morning. Or it's a toilet. a bathroom there. So they didn't have such a formal monk's hall. And one time, a leg of his seat was broken in the monk's hall. Monks sit on the platform,

[09:04]

But Abbot has a special seat, like a chair. And one of the legs of that chair was broken. Then he tied a piece of burned timber with a rope to the leg of the seat. So he didn't really fix it. Many years had passed while Joshu practiced on the seat. And a temple officer asked his permission to change the leg of the seat. But Joshu did not allow him to do so. So he kept sitting on that chair with burned timber. So, this is a description of, you know, so-called practice without defilement, defilement of desire to get something better or something new, or some, you know, financial help from a patron.

[10:23]

And, you should see the family style. of the ancient Buddha. Through this example, Joshu was called ancient Buddha by many people, not only by Dogen. Joshu lived in Joshu after he became 80 years old. And since he received Dharma transmission, He correctly transmitted the true Dharma. So, this style of practice is the way Joshu transmitted the true Dharma. People called him the Ancient Buddha, Kobutsu, or Ancient Buddha. Joshu was really a funny person.

[11:27]

He had really a great sense of humor. People called him Old Buddha or Ancient Buddha. This is a translation of the recorded sayings of Zen Master Joshu, if you are interested in him. This is a really nice book. It's like a Zen comics. You know, one of his comics. I mean, his conversation is something like this. There was a young official who, upon seeing the Master, praised him, saying, you are an old Buddha. Then the Master said, you are a young Tathagata. You know, Joshi is such a person. This is collected sayings of the translator.

[12:30]

Translated by James Green. James Green. I think he practiced in Japan with a Rinzai master for the name of Fukushima Keido. And this is published by Shambhala. The recorded sayings of Zen Master Joshu. So people called him Old Buddha or Ancient Buddha. And he called people Young Tathagata. It's very funny, but very nice. And those who have not yet correctly transmitted the true Dharma must be lighter than the master. I don't know if this English word, lighter, is a good word or not. Less important. disrespectful than Joshua.

[13:37]

If we are not correctly transmitted the true Dharma, we must be disrespectful, venerable than Joshua. And those who are younger than 80 must be stronger and healthier than the Master. How can we who are in the prime of life and less respectable than him, be equal with the elder who is vulnerable. We should encourage ourselves to practice continuously and engage in the way." So he is saying, even such an old master practiced until he was 120, there's no reason we can't avoid this continuous practice.

[14:37]

And for 40 years, while he lived in the temple, he never stored up mundane materials. In the temple's storehouse, they did not have rice or other grains. Sometimes, they collected chestnuts or sweet acorns to eat. Other times, they cooked in turn without having a fixed tenzo. So they had, I think, a small community. And when they didn't have grains, they collected nuts and ate them. And then they have something to eat. They cook, but they didn't have tenzo. But all people take turn, took turn to cook. I don't know how many days.

[15:41]

In a smaller monastery or community, practice community, some place do in that way. Hantai-ji was the same. There was one person who takes care of the food, and the kitchen area, but we took turns, so everyone had to cook, eat three days, and take turns. Truly, this is the family style of the dragon and elephant, Dragon and elephant is a common expression of the eminent practitioners of Dharma. Dragons and elephants. In the ancient times, this is the excellent example we should admire and yearn after.

[16:48]

and Dogen Zenji quote one of Joshu's sayings and make his comments. Once... Once Joshu gave an instruction to his assembly. Even if you spend your entire lifetime at a monastery without leaving, and you never speak even one word for five or ten years, no one will call you a mute. Afterward, even Buddha can do anything with you. That means you are perfect. Even Buddha cannot do anything about you.

[17:53]

So... Cannot, I'm sorry, cannot. Originally, I translated it as, Buddha can do nothing, but Judas change anything from nothing. And I didn't put note. It's a careless mistake. So, this is what Joshu said. This is how Dogen Zenji read this Joshu's saying. But according to another commentary on these sayings in Japanese, I think Rinzai tradition, there is another way to read this.

[18:55]

That is, you never speak even one word for five or ten years after that. And there is another if-clause. If no one will call you a mute, then even Buddha cannot do anything with you. That means if you practice with silence, without saying anything, and yet if no one calls you a mute, then your practice is perfect. even Buddha cannot do anything with you. That means, without saying anything, the person, with a quiet practice, the person expresses the Dharma.

[20:00]

If you practice in such a way, If you practice in such a way, and if people around you don't call you a mute, then you are a person. Even Buddha cannot do anything. So the meaning is different, I think. But here Dogen doesn't read this as an if-clause. That means whether people call you mute or not, but definitely you are not a mute. That is Dogen's way of reading. And Dogen comments, this shows us that continuous practice, this silent, quiet practice, without leaving monastery is a very good expression or instruction about this continuous practice.

[21:12]

We should know that although not speaking one word for five or ten years seems foolish, Yes, it is. Because of the effort in your practice, without leaving the monastery, and though without speaking any words, you are not a mute. So even if you say anything, but you quietly and continuously practice five years, ten years, or the rest of your life, then your life, or you are not a mutant. You are, you know, free to express the Dharma through your activities. And Dogen said, the Buddha way is like this.

[22:24]

So Dogen recommends, not recommends, but as he's disciples to practice with this attitude. But Dogen himself was not so quiet. He wrote so many things, and he gave talks so often. So here is a contradiction. Yes. And, unless we hear the voice of the Buddha way, unless we hear the voice of the Buddha way, we don't understand the truth of not being a mute without speaking. So, in order to understand Joshi's saying, that even if you don't say anything, you are not a mute,

[23:30]

In order to really understand what Joshu means, Dogen said, we need to hear the voice of Buddha, the voice of the Buddha way. And that is a voice not from this small self, but we hear when we give up this small self. We hear the voice of Buddha. So when we hear the Buddha's voice, And we try to express that voice through our day-to-day practice. That is Buddha's way. Through this kind of practice or activity, Buddha's way or great way of Buddhas and ancestors are manifested and also protected and continued and maintained. So Dogen's practice is not so dynamic, very practice-steady, continuous, and not so interesting.

[24:48]

It's kind of boring practice, I mean. Last month, I had a workshop about Dogen's life, one afternoon, three-hour workshop. And I talked about Dogen's biography using Nenzan's version of Dogen's life. And there are some interesting stories, but it's kind of apparent those are all made-up stories. And take those parts out. Dogen's life was very quiet, nothing special, nothing interesting. Of course, he went to China. That is a big, you know, big event. And he practiced in Chinese monasteries and came back. It's really a great, you know, journey. And he founded his own monastery.

[25:52]

And he moved to the countryside. But always, he was very quiet. He didn't work, you know, in the society. but he was always together with his students. So his biography is not very interesting. But, please. He went to China when he was 23, and he stayed there for five years, and he came back when he was 27. Let's see. Therefore, the most excellent form of continuous practice is not leaving a monastery. So, staying in a monastery is the most excellent form of continuous practice.

[26:57]

Not leaving a monastery is the complete word. Complete word means complete expression. That is dropped off. Dropped off is a translation of one's faith. That's raku. Datsuraku in Shin, Jin, Datsuraku. Shin is body, and Jin is mind. And Datsuraku often translates as a dropping of body and mind, or a cast of body and mind. And Dats means to take off, like a take off our clothing. And Raku means to slow down.

[28:03]

When we grasp something, it doesn't fall down. But when we open our hand, it falls down. So take off our clothing. You know, clothing in the ancient times showed who we are. You know, monks clothed monk's robes. Government officers were, you know, serving in uniform. And farmers were, you know, farmers, you know, working clothing. So when we see the clothing that they put on, then we understand who this person is. But take off those clothing, then we become naked. And whether we are monks or kings or emperors or farmers or merchants, we don't know. So we become free from this self which is made up by our mind and occupation in the society.

[29:16]

So we become free from that kind of frame. Please. Casting of body and mind? What does it mean? What is left? Good question. I think body and mind cast off is left. That is what Tendo Nyujo said. And according to the story, this is also a made-up story, When Dogen had the experience of Shinjin Datsuraku, he visited Nyojo. When Dogen said his understanding, Nyojo said, Datsuraku Shinjin.

[30:19]

That means the body and mind which is cast off or dropped off. And finally he said, Datsuraku Datsuraku. It means cast off, cast off. No body or no mind. Gone, gone. Nothing left. So he said, I mean, Dogen said, this kind of practice, just keep quiet and, you know, practice day after day, steady practice with people. And it's not easy. Of course, there are so many things happen when we practice with people. We need to go through difficult time or problems. Even a monastery is a collection of, you know, deluded beings.

[31:24]

So, deluded beings. So, we have problems. And these problems are, in a sense, our teachers. You know, if we try to avoid a problem, then we avoid the practice or teacher. Of course, it's better not to create problems. But if we try not to create, the problem is almost always there. And that is, you know, in a sense, a koan for all of us. If we try to escape or avoid that problem, then we cannot practice quietly. But if we get excited and argue or fight each other, then we cannot continue to practice quietly.

[32:27]

So how can we practice continuously, steadily, in most peaceful and harmonious way is the core when we practice in a community. So to be quiet is not a simple thing. In order to be quiet, we have to think and be very careful about other people and ourselves. And if we Then we kept silence. If we kept silence, keep silence, then we need to speak something. It's not quiet. So in order to be quiet, you say something. You know, if we know, then, you know, I, you know, in this, now,

[33:36]

during seven days, Sesshin, I'm a person who is supposed to give a lecture, and if I try to be quiet, then it creates problems. So that silence makes noise. So to be quiet is not simply to say nothing. need to say something, if we didn't say, if we don't speak, then that silence makes noise. So to be quiet doesn't necessarily mean we should not talk. That might be one way to make noise. Might be one way to create conflict. or problems.

[34:38]

So to be quiet is not so simple a thing. The expression is very simple, be quiet. But it's not so simple because our life is not so simple. So we need to be careful when we read this kind of writing. And we read this without taking a close look at this expression and our actual daily activities, then we just read or just be quiet without saying anything and sitting every day is a perfect practice. But that might cause problems. So we must be very careful. And then they talk about some more inclusive themes and being a disciple.

[35:54]

And if you look at Christianity Well, let's see. You know, the temple was located in a certain area, and the temple was actually supported by lay people. and the teacher was about to have a lay student, and sometimes the lay student visited the temple. and they participate in the practice and hear teacher's teachings.

[36:59]

And sometimes a teacher was invited to laypeople's house or some public place and they give dharma talks. And sometimes they had a precept ceremony for laypeople. So there are many ways to interact with But during the training practice at the training bank, usually they are quiet until they are ready to teach. Well, actually, monks travel once a year for three months.

[38:11]

For a three-month practice period, they must stay in certain monasteries, but the rest of the year they can travel. It's a kind of dangerous if we take this literally. Josh did for 20 years. Yes. So, you know, what Joshu is saying is not literally, you should stay in this temple or this monastery for many years. But, you know, we can travel. That is what Dogen is saying in the last sentence of this section. But he said, this entire world is one monastery.

[39:13]

Please. Yes. Both body and mind is true self, the original face of ourselves. That means, listen, without clinging. Open our hand. So, actually, there's no difference. Okay? That means we need to be careful each moment. When we grasp, it's a source of delusion. When we open our hand, it's Buddha nature. Same thing can be either way. So, this kind of practice, without speaking a lot, is, he said, complete word or complete expression that is dropped off

[40:27]

Those who are most stupid... Dogen often uses this expression. Those who are most stupid do not know being not a mute. They do not allow themselves to understand being not a mute. No one hinders them, but they do not let themselves know it. And it is a pitiful self, pitiful self, that does not hear and know that to be not a mute is having attained thusness. Maybe I need to explain this sentence. It is a pitiful self that does not hear and know that to be not a mute is having attained thusness.

[41:32]

This having attained thusness, this thusness is inmo. And this inmo, expression inmo, came from the saying by Ungo Doyo, the person I talked to this morning, Tozan's disciple, Ungo Doyo. And Ungo said, well, Dogen Zenji wrote one section, not section, chapter of Shobo Genzo entitled, Inmo. And he quoted Ungo's saying. And what Ungo said is, If you want to attain such a thing, such a thing is a translation of inmo. Inmo means how or thus or such. If you want to attain such a thing, you must be such a person.

[42:35]

And since you are such a person, why trouble about such a thing? That means, you want to attain such a thing, or suchness, or the reality of all beings. Because we are already such a person. And so, if we are already such a person, why do we need to worry about such a thing? This is what Ungo said. And Dogen made a comment on this saying. And I think this is really wonderful. This is a translation by Thomas Cleary. The title of the book is Shobo Genzo, then essays by Dogen. He said, that is to say,

[43:42]

This is Dogen. To consider attaining such a thing, one must be such a person. Already being such a person, why trouble about such a thing? The basic message of this is directly proceeding toward unexcelled enlightenment. Unexcelled enlightenment is the same as unsurpassable awakening. Anuttara Samyak Sambodhi. So directly proceeding toward unexhaled enlightenment is, for the moment, called satchi. So this inmo. This inmo is directly proceeding toward anuttara samyak sambodhi. So our practice, especially, particularly zazen, our zazen is inmo. Our zazen is directly proceeding toward unexcelled enlightenment.

[44:46]

So, our Zen, our practice is such a thing. As for what this excelled enlightenment is like, even all worlds in the ten directions are a little bit of unexcelled enlightenment. This entire universe is a tiny part of this enlightenment, or awakening. The extent of enlightenment must be even more than all worlds. So this awakening is larger than this entire world. And we, too, are all equipment within those worlds of the ten directions. So, each one of us is an equipment.

[45:51]

Equipment is a translation of Japanese words. We are just a collection of five scanners. Because they are not safe, we know they are thus. So there is no self or no ego. Egolessness is dustness. Emptiness of ego is dustness. And that is, according to Dogen, that is dazen. And since the body is not oneself, our body is not ourselves, Life is born alone by the passage of time, hardly to be kept for even a moment. So, our life is really impermanent, and egotistic, and empty.

[46:57]

And rosy cheeks have gone Away somewhere. Rosy cheek means childhood. Then we have old rosy cheeks. Away somewhere. As they vanish, there are no traces. When we look carefully, there are many things gone which we can never see again. Our life is really impermanent. And once it's gone, it never comes back. The red heart is a sincere heart. The red heart doesn't stay either. It comes and goes bit by bit, moment by moment. Though we might say there is truth, I don't like the translation truth, but that is real, reality, really there.

[48:06]

Though we might say there is such a thing, this body and mind, or five skandhas, is really there. It is not something that lingers in the region of ego and self. So there is no such thing as ego or self. Because of that, we are really a part of this entire universe, ten-direction universe. Because there is nothing, no personal possession, This body and mind are really a part of this movement of impermanence. So we are born when those five skandhas get together. And we go away when those five skandhas disperse. That's all. And because of that, when we hear that kind of idea, we feel this life is empty, meaningless. It's just like a phantom.

[49:11]

So, we have a kind of negative idea about life. It seems like a pessimistic view. Nothing is real. But, not only Dogen, but since Chakyamuni Buddha said, because of that, our life is precious. Because we are really a tiny part of this movement of impermanence, we are universal. We are part of this entire movement of the universe. So it's not negative or pessimistic at all. But we need to really value this moment of this life, because we may lose it anytime, maybe next moment. So we need to really fully reach this moment.

[50:14]

That is how, you know, the eternity manifests itself within impermanence. Like, you know, in Genjoko and Dogen, our life is like a boundless moonlight reflecting itself on a tiny drop of dew. Drop of dew is a symbol of impermanence and eagerness. It goes away any time. Still, on that tiny drop of dew, the boundless, universal light of moon or dharma reflected completely. So this oneness of impermanence and boundlessness, or eternity, is a very crucial, important part of not only Dogen, but Buddhist teachings.

[51:26]

And not only Buddhist teachings, but, for example, Japanese literature, for example, Basho's haiku, try to express this beauty of eternity manifesting itself within impermanence. One of the most famous hype by Basho is Old Pond, a frog jumping, and the sound of something The old poem is eternity, eternal, universal reality. And the frog is a tiny thing. And this tiny living being, like us, jumps into eternity. And this jumping, this practice, makes a sound. And within this sound, eternity or boundless reality,

[52:33]

And these tiny beings become one and make sound, express the beauty of this moment. That kind of sense of beauty, of impermanence, came not only from Dogen, but this teaching of Zen, not only Zen, but Buddhism in general. So, Dogen says about this quiet practice, it is a pitiful self that does not hear and know that to be not a mute, so just keep practicing quietly and harmoniously with other people, is having attained inmo, or dustness. That means, because we are part of this movement of impermanence,

[53:35]

and egolessness. We try to be, clearly be, the part of impermanence and egolessness. And Josh's expression of not a mute is, even though mute doesn't speak, but still not a mute. Still expressing that boundless reality. we should quietly and continuously practice the continuous practice of not leaving a monastery. Do not wander to the east or to the west, being blown by the winds from the east or from the west. You know, we are always being blown by the wind. If wind comes from that side, we try to go that way. and the wind comes from that side, we tend to go that way.

[54:40]

So we always go this way or that way, depending upon the condition or situation of each moment. But as Dogen said, although interdependent ordination is Gyoji, continuous practice, continuous practice does not arise from interdependent ordination. That means our practice should be unconditioned. So Dogen is saying, don't be blown and moved by the wind, which is always changing the direction. Then we cannot find any stability. with the spring wind and autumn moon. During that five or ten years, even though we don't recognize it, he is always saying, even though we don't recognize it, we don't know it, even though we don't recognize it, there is a word in which we are emancipated.

[56:01]

from the bond of sound and forms. Sound and forms are abbreviations of six objects, our sense organs. As it says in the Heart Sutra, eye, ear, nose, tongue, body, and mind, and sound, color, taste, and so on and so on. So, this means, because we are moved by the object, our mind, if we meet something, our mind moves in a certain way. When we think this object is a good thing, we try to approach it and try to get it. Our mind thinks, this is not so good, we try to stay away. Or we think this is not a good thing, we try to escape from it.

[57:07]

This, you know, approaching and escaping, chasing after and escaping, create the samsara, the way of our life. And emancipation being, it means don't be really, you know, caught up with the object and subject. A word in which we are immersed. Maybe this is not a good translation. The expression Dogen uses is... I think he's saying, in this sentence, the word in which we are emancipated is shoushiki.

[58:23]

Tōdatsu no dō ari. This is kind of difficult expression to translate. Shōshiki and Tōdatsu no wei or a saying. This dou, or way, dou, also means to say, to speak. And I'm not sure whether this, in this case, whether this is the way, or the saying, or words. But I think either is possible, but I try to translated as a word, you know, this.

[59:34]

And shō is sound, or voice. Shiki is form. So, form and sound, those are the objects of our eye and ear. And this is the relation of other four. So this, and tō, that is, That is To. To is to go through or penetrate to the end. And Datsu is same Datsu in Datsuraku. So I translate this To-Datsu as emancipation, emancipating. So the saying in which we are emancipated from the bound with the object of our service. But this might be the way, not the words.

[60:35]

The way of, or path of, way of emancipation from the dichotomy of subject and object. Please. Pardon me? That, you mean... If this is a word or a saying, I think that is Joshu's saying, Joshu's words, of not leave monastery, or not unmute. Because Joshu's expression is an expression which allows us to be freed, emancipated, released from the bond. Next sentence, Dogen uses the word dōtoku, and this is also an important expression in Dogen's writing.

[61:53]

In this case, Do is definitely speaking, talking, or expressing. Dōtoku, he wrote a chapter of Shōgō Genzo entitled Dōtoku. That means, when we see the reality, we need to express it. Unless you express, you cannot say you get it. And that is dōtoku. In this case, this is speaking or talking or expressing, but according to Dōgen, you know, to be, you know, quiet practice without there being monastery is dōtoku. In this chapter of Shogō Gendo, he said, he quoted one story about a hippie monk and seppō. Hippie monk. I mean, the person, lived in a hermitage, near from a supposed monastery.

[63:03]

And he didn't shave his head for a long time. So he had long hair. And he, every day, took water from a valley stream And then, Seppo heard about that person. He visited to examine who this person is, and with a knife to shave. Knife to shave his head. And Seppo said, if you say something, if you can dōtoku, I don't shave your head. And if you cannot, I'll shave your head." Then the monk just, you know, wet his hair and went in front of the shepherd and just, you know, put his head in front of the shepherd.

[64:21]

And Dogen admired this person's action. And he said, that is dōtoku. That is the expression. So expression can be action, or can be silence. But he said, dōtoku, if you see the reality and practice it, then you need to express it. So for him, you know, these writings, he wrote many things. All his writings is dōtoku, or speak out, or expression of the way. And I think that is the source or origin of the title of Katageyoshi's book, You Have to Say Something. You Have to Say Something. Oh, oh, that do.

[65:34]

I think that do. So, because that do is connected with dōtoku in next sentence, so that's why I translate this as a word. He's always playing with words. So it's a double image. But if we translate into English, that part is completely lost. That's a limitation of translation, especially in English, meaning it should be very precise. We have to make a choice. Anyway, you know, even though we just practice quietly, you know, the scenery, our change of seasons, our conditions in our life, everything, so many different things coming and going, within this practice, with that change of season, time and seasons, there is an expression.

[66:53]

of this emancipation. Because when we really practice harmoniously with other people, we need to be emancipated, free from our clinging to what I want and what I don't want. Otherwise we cannot live together in the community. So to practice in a community quietly is really hard work, a lot of work, I think. And the word is not known by us and not understood by us. He's always saying, you know, something, you know, universal, something wonderful, it happens, but we cannot know it.

[67:58]

You know, he said about the Zen in Giju Zanmai, and here he said about our continuous practice. So, we don't know it. Still, it's there. That is a place where we need trust or faith. Even though we don't see it, we don't know it, it's really happening there. And we should understand that even one moment of the continuous practice should be cherished. Even one moment. We can practice with this attitude, with this understanding. then this one moment is really important, precious, valuable. And do not be suspicious about the significance of quiet practice without leaving a monastery, thinking that not speaking is empty and in vain.

[69:02]

But we often think so. We want to say something always. But the quiet is also one, you know, one of the most powerful expressions of our understanding. And finally, he says, it is entering one monastery, it is, I think, this continuous practice, is entering one monastery. Not a certain place, not a certain temple, but entering one monastery. One means not two, but one. And it's also leaving one monastery. That means we need to be free from that monastery. So this is not coming and going, actually. But this is our practice, our continuous practice, is one sense, you know, entering the monastery.

[70:04]

And another aspect is leaving the monastery. Entering means, of course, to participate. And leaving is being free from So we are there, but we don't cling to that place. And the bird's path is one monastery. The bird's path came from the Posen expression, the way of birds. And the meaning is traceless. There is no place. When birds migrate, there is no place. certain way. That's why they could, you know, migrate to a certain place every year. But we cannot see, unless we are birds, the same kind of birds, we cannot see that path of birds. So, birds' path means this placeless way, path of practice.

[71:11]

So that means our continuous practice, our gyoji, And he said, our Gyoji is one monastery. So here, monastery doesn't necessarily mean certain, you know, a place. But our practice here, where we are now, wherever we are now, here we are now is the monastery. So, according to a priest, according to Dogen, he doesn't really say, you should stay this place for, you know, 100 years without leaving, without moving. You know, Togen moved. Even after he became a teacher, he moved the monastery. So, you know, we have to move sometimes. But wherever we move, we go, it's in a monastery. That is what he is saying, you know.

[72:11]

The entire universe is one monastery. So wherever you go, you cannot leave. You cannot get out of the monastery. The same as we cannot avoid a Gyojin. Because to avoid a Gyojin is a part of Gyojin. So you cannot get out of the monastery. This is wonderful, but terrible. I feel I cannot escape from Dogen's world. I'm really, you know, imprisoned. We finished at 4.30? Ten more minutes. Next section is not so difficult or complicated, so I'd like to just read, and I think you understand it. This is one of Dogen's favorite Zen Master and favorite story. Mount Daibai, or Daimei, is in the prefecture of Keigen, or Queen Yam.

[73:24]

Zen Master Hojo, or this Zen Master, lived from 752 to 839. He is also Baso, or Mazu's disciple. Zen Master Hojo was the origin of the founding Goshoji, or monastery on this mountain. The Zen Master was from Joyo, or Shangyan. At one time, he visited the assembly of Basho and asked, What is the Buddha? Baso said, the mind itself is Buddha. This is a very famous saying of Baso. Mind itself is Buddha. Upon hearing this utterance, Hojo was greatly enlightened. Then he climbed up to the pinnacle of Mount Daibai and did not live together with people.

[74:31]

He lived by himself. He lived alone in a grass hermitage. He ate pine nuts and wore clothes made from lotus leaves. On the mountain, there was a small pond with many lotus plants. He engaged the way of Zazen for more than 30 years. He did not see or hear anything about human affairs. He did not remember the passing of years, but only saw that the mountains in the four directions became green and yellow." This means summer or spring and autumn. This is a very famous expression in them. Only see the mountains became green and yellow. We have no measurement. And that is what we do in our Zazen.

[75:38]

We don't measure the time. I have to measure the time. When we complete on this, When we contemplate on this, we cannot help feeling pity on account of the wind and frost he had to endure. So not only spring and summer, he had autumn and winter. When the master did Zazen, he placed an eight-inch high iron tower on the top of his head. He put something on his head. It was like wearing a jeweled crown. As he made efforts not to fall the tower down to the floor, he did not fall asleep. The tower is stored at the temple today. It is in the list of the temple property.

[76:42]

He wholeheartedly engaged the way in this manner untiringly until his death. While Hojo had been spending the years and months in this way, a monk from the assembly of Enkan, this is also one of Basho's disciples, Enkan for Hojo's Dharma brother, Enkan came to the mountain to find a good tree to make a monk's staff. The monk lost his way in the mountain and happened to come to the Master's hermitage. Unexpectedly, the monk met the Master. Then the monk asked, Master, how long have you been living in this mountain? The Master replied, I only see that the mountains in the four directions became green and yellow.

[77:45]

That means I don't calculate, so I don't know how many years. Then this monk asked again, how can I get out of this mountain? Because he was lost, he wanted to know how to get out. And the master said, this is also a very well-known expression, go following the stream down. Go following the valley stream down. Then you can reach the place where people live. wondered who this hermit was. When he returned to Enkan and spoke about the person, Enkan said, Long time ago, when I was in Kosei, where the Bathorne Monastery is located, I saw a monk. Since then, I have never heard of him. I wonder if the hermit is the same monk.

[78:46]

Later, Enkan sent the monk and invited the master to come to his temple, but the master did not leave the mountain. The master composed a verse as an answer. A dead tree, broken and left alone in a cold forest. No matter how many times it meets spring, its mind is never changed, because it's already dead. Even if a woodcutter sees it, never cares for it. Why would the master carpenter be interested in chasing after it? He referred to Zen Master Enkan. So why don't you chase after me? Finally, he did not go to Enkan. Later, when he was moving deeper in the mountains, because he was found, he went deeper in the mountains.

[79:56]

He escaped. He composed another verse. I don't know who gets this poem. Lotuses in a pond are never exhausted by making robes. So he had enough lotus to make robes. and several pine trees provide more than enough nuts to eat. Now, my dwelling is found by people in the world. Further, I shall move my thatched hut deeper into seclusion." So he was escaping. Finally, he moved his hermitage deeper in the mountain. Once, Baso, or Mazu, I purposely sent a monk and let him ask, Master, when you met with Baso long ago, what truth did you attain and immediately came to live in this mountain? The master said, Baso said to me that the mind is itself Buddha.

[81:01]

Then I immediately came to live in this mountain. So he was a very simple person. The monk said, His means, Baso's, his Buddha Dharma is different. The monk said, Baso's Dharma has changed. So you must be careful. The master said, how is it different? The monk said, Baso says that neither mind nor Buddha. This is Hishin, Hibutsu. This is also a famous saying. The master said, this old man That is, Baso, this old man would never stop bewildering people. Never mind about neither mind nor Buddha. For me, just the mind is itself Buddha. The monk reported to Baso about his utterance.

[82:02]

Then Baso said, the fruit of the plum has lightened. So Baso recognized that Hojo's practice is really ripened or matured. And Tenryu, or Tianlong, was this master's prominent disciple. And Gutei, or Juchi, was his dharma grandchild. Gutei is a famous master for his teaching of One Finger, One Finger Zen. I don't have time to talk about that story, but he is famous. And Kachi Wagaji from Korea transmitted this master's Dharma and became the first ancestor of his original country, that is, Korea. Now, many masters in Korea are his distant Dharma descendants.

[83:07]

While Hojo was alive, A tiger and an elephant always served him. They never fought each other. After the master passed away, the tiger and the elephant carried rocks and mud and built a stupa for him. The stupa still exists at Goshoji Monastery. Dogen Zenji actually built that monastery when he was in China. Hojo's continuous practice has been praised by all teachers in the past and present. Those of inferior wisdom do not know that they should praise the master. It is a small and foolish view to forcibly say that Buddhadharma might exist within coveting the fame and cherishing benefit. This is the story. So the point of this story is that this person, Daibai Hojo, didn't desire any fame and profit.

[84:21]

He was always escaping and practicing again. You know, this is a kind of one pole, or one extreme of just really just sitting without communicating. with people, or working in a society, but Dogen's point is, still, he has the Dharma ears. And his Dharma ears spread the Dharma. Not only in China, but in Korea. So, he was not really simply a hermit. I think that is the point, you know, Mahakasyapa said, because I met Buddha, you know, I didn't become the Pratyekabuddha. Pratyekabuddha means a person who attains awakening and never teaches. But because Mahakasyapa was asked by Buddha, he came to teach. So he was not really a Pratyekabuddha. That is the difference.

[85:23]

And Dogen's point in this story is, although Daidai Hojo was like a Pratyekabuddha, but he His dharma was really transmitted through a small number of people, and after a few generations, his dharma spread. I think it's time to go to Zendo. Thank you.

[85:53]

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