Good morning, everyone. This morning I start paragraph 24, page 15. Let me read a few pages. We should know that Sukhavati and Tushita means that both the Pure Land and the Heavenly Hall are the same in terms of these other places we transmigrate. As for practice, What we do in the Pure Land and the Heavenly Hall are both practice. As for the Great Realization, whether we are in the Pure Land or the Heavenly Hall, it is the same Great Realization.

[01:07]

As for the Great Delusion, Whether we are in the Pure Land or the Heavenly Hall, it is the same great delusion. These are, for a time being, nothing other than the wiggling of toes within the straw sandal of a practiced Buddha. Sometimes it is the sound of a fart or the whiff of a shit throughout a single path of a practiced Buddha. Those who have nostrils can smell it. Those who have ears, body, and practice can hear it. Also, there is a time when we attain my skin, flesh, bone, and marrow further, though we attain it through our practice. We don't get it from outside. Having broadly reached to the great way of clarifying life and calculating the death, there is an utterance from the ancient times.

[02:21]

Great sages entrust life and death to the mind, entrust life and death to the body, entrust life and death to the way, entrust life and death to life and death itself. However, it is not within the flow of time, from past to present, that this essential principle reveals itself. The dignified conduct of practiced Buddha is fully practiced immediately. The essential principle that life and death and body and mind are working as a circle of the way, is understood and affirmed immediately. Practice it freely and clarify it freely. However, it is not an action accomplished by force.

[03:22]

It is very similar to a person who thought his head was lost and is astonished by seeing the reflection of his head in a mirror. It is the same reality as turning the light inward and illuminating the self. The clarity of the clarity beyond clarity prevails to practice Buddha. This is totally entrusted to being actualized in practice. To penetrate this principle of entrusting to entrusting, we should not fail to study the mind. The steadfastness of investigation in the Zen clarifies that the myriad dharmas are nothing other than the mind. We know and understand that, thinking that the three worlds are simply the mind,

[04:27]

is great separation from the mind. This knowing and understanding, excuse me, this knowing and understanding are nothing other than a part of the Myriad Dharmas. We practice the home village of the self and simply living out this exact person. Maybe that's enough for now. In the previous paragraph, he started to talk about instantaneously going to Tushita and instantaneously going to Sukhavati. That is Amitabha's Pure Land. And, what he said is, Anitta was pure land.

[05:30]

Sukhavati or Tushita Heaven is not somewhere else. But, it's right now, right here, within each action in our practice. But, within our practice, you know, we go through many different conditions and situations. And Tsushita Heaven or the Scavati or Pure Land might be, you know, one place we may go through. But more often, we practice in more difficult conditions. It's not like us, Tushita Heaven with Maitreya Buddha or the Pure Land, Sukhavati with Amitabha Buddha. There are sutras about Maitreya Buddha in Tushita Heaven, but I never read those sutras.

[06:37]

But, you know, there are sutras described the pure land, Skavatthi pure land in the sutras used in pure land Buddhism. And in those sutras, the landscape of the pure land is described. Actually, in the Pure Land Buddhism, there are practices called Nenbutsu. Nen is the same name as thought. Bunen and Munen. And Butsu is Buddha. And this as a common You said Nembutsu is a chant of Amitabha's name.

[07:38]

That is Namu Amida Butsu. Namu is I take refuge. Taking refuge in Amitabha Buddha. This practice, chanting using our mouth in Japanese Pure Land Buddhism. That is called Nembutsu. But this practice, nenbutsu, originally is not simply chanting using our mouth. But this nen is thought means to kind of visualize the landscape of the scenery, landscape of the pure land. And the description of the landscape of pure land in those pure land Pure Land Buddhism, Buddhist texts or sutras are kind of a guide for such visualized practice.

[08:40]

And it's really beautiful. Everything is really beautiful. And there's nothing dirty or no problem in the Pure Land. But that is not the only place we can practice. In our actual life, we have to go through many, you know, difficult conditions and situations. Anyway, so now he says, we should know that Sukhavati and Tushita means that both the pure land and the heavenly whole. Tushita heaven is still within the three worlds, world of desire, material, and non-material. So, heavenly whole, or Tushita heaven, is within this shore, and Pure Land is the other shore.

[09:54]

But whether we are in the twisted heaven or pure land, both are within our practice, in our actual places. And it's often more difficult than these two places. And he used this word transmigrate. That is ring-ne. Rinne is a word usually translated as to transmigrate within six real rooms of samsara. So, it's a kind of strange word to use with going to Tushita heaven or pure land. But, according to Dogen, not only Dogen, but within the Mahayana teachings, our practice is not

[11:04]

get out of this transmigration. As I said before, we need to practice within this shore. And within this shore, we transmigrate. That means we go through many different conditions and situations, and often it's very difficult. You know, because of our voice up above, to enter nirvana is not the choice we make. We made choice to stay in samsara and to practice with all beings. So our practice is still, not still, but to the end, within transmigration of within this shore, so we don't get out of this shore. We keep practicing within this shore and practice like a water buffalo.

[12:08]

You know, covered with mud and soaked with water. That is our practice. So, our practice is not easy thing. So, going to... sometimes we feel like we are in the Twisted Heaven. You know, we feel so, you know, peaceful and we are very grateful. But that condition doesn't last forever. We return to the samsara. So, what he's saying here is same as his slogan says in Shobo Genzo Keisei Sanshoku. Keisei Sanshoku is a sound of a stream and colors of mountains. In that chapter of Shobo Genzo, he says something like as follows.

[13:14]

As soon as you arouse, not as soon as, but having arousing body mind or bodhicitta, awakening mind, After we have aroused Bodhicitta, even though we transmigrate within the six realms and four types of births, transmigration or Rinne itself will be our practice of vow for awakening. Vow for awakening. There was one thing, one word is lost. That is, no, that's okay. That is Bodai no Gyougan. Bodai is transliteration of body or awakening.

[14:33]

And Gyo is practice. And Gan is vow or wish. So, in whatever condition, almost always it's not like a pure land. you know, in difficult conditions. But this difficult condition is for the practice and vow for awakening, or practice based on vow, or practice of bodhisattva vows. So in whatever condition we are, our practice is a practice of Bodhisattva vow. Try to live together with all beings.

[15:35]

All beings include this person, of course. Then in whatever condition, if we practice with this attitude, He says, as for practice, what we do in the Pure Land and the Heavenly Hall are both practice. Not even Pure Land or Heavenly Hall. Even if we are in the realm of hungry ghost or hell or forever, the practice is practice. So this practice is important. The condition, we cannot make choice. We have to accept the condition. We have to go through any condition we are in. But our attitude, our posture of practice, upright posture of practice is the same. You know, even in our Zazen, we have to go through many different conditions in our mind.

[16:41]

and also outside of our mind. But what we do is keep this upright posture and go through any conditions, whether it's difficult or joyful or enjoyable. And no condition lasts forever. So we, moment by moment, we try to keep this upright posture. And according to Dogen, this upright posture is awakening, and is enlightenment, and is nirvana. So, as for the great realization, whether we are in the Pure Land or the Heavenly Hall, it is the same great realization. Great realization is Daigo. And in the next sentence he says, great delusion, that is daimei.

[17:51]

Both daigo and daimei is not certain condition of our psychology, but this is, how can I say, The enlightenment or awakening or realization that is wisdom, of course, but we have great delusion to save all living beings. How can we save all living beings? And we think, what is a good thing to do? To do this way or that way? How can we be helpful to this person in this condition?

[18:56]

And we try. And sometimes it works and sometimes it doesn't work. But as far as we are thinking and making choice, that is delusion. And yet that is a great delusion for the sake of awakening, for the sake of practicing the Bodhisattva vow. So both great enlightenment and great delusion are not negative things. So, these are for time being. So, not forever. Nothing lasts forever. For time being. Nothing other than the wiggling of toes. Wiggling of toes within the straw sandal of practice Buddha.

[20:02]

Straw sandal is, of course, you know, used when we walk. So, this practice Buddha is always walking. So, practice Buddha always wearing the straw sandal to practice, to go through. And he said, whether to go to Tushita Heaven or Pure Land or some other places within six realms or there are many more realms of samsara. But wherever we go, that moving is just a wiggling of toes within the sandal of practice Buddha in the journey of Bodhisattva path. That means the condition, whichever condition we need to go through, that is a scenery of travel or trip.

[21:08]

on the Bodhisattva path. So not a good deal, not a big deal. So we don't need to be exciting or overjoyed when we see a beautiful scenery like a pure land or not so beautiful but more painful or sad condition. We don't need to be overwhelmed by difficulties, but try to keep the same upright posture and go through and work together with all beings. And next is kind of a very unique thing in the Buddhist scriptures. Sometimes it is a sound of a fart. or the whiff of a shit throughout a single path of practice Buddha.

[22:11]

Those who have nostrils can smell it. Those who have ears, body, and practice can hear it. You know, fart or shit is not so often used in the Buddhist Not only Buddhist, but a sacred theist. But I think he purposely used this expression in order to compare the description of the landscape of the pure land. There's nothing dirty or nothing that has a bad smell. But in our actual practice, you know, this is more kind of a familiar, you know, excuse me, condition we have, we encounter. But this, you know, smell of shit and sound of fart are not different from, you know,

[23:23]

the singing of the birds in the Pure Land. So we have to appreciate these things we really actually encounter or experience day to day. They are not so beautiful. And they are not only beautiful. There are, you know, light side and dark side always together. And yet that is our Pure Land. That is our practice place. So we need to go through both and we appreciate and we need to be grateful to have experience to live including fat or shit. Because that is our life.

[24:25]

So those who have nostrils can smell, and we have nostrils, so we can smell. And those who have ears, so we have ears, body, and practice, so we can practice. So we need to be very grateful. We need to appreciate, you know, we have these five skandhas. Also, there is a time when we attain my skin, flesh, bone, and marrow. Of course, I think, as you know, this expression came from the story of Dharma transmission from Bodhidharma to the second ancestor, Eka, or Huiko. Bodhidharma had four disciples. And Bodhidharma asked those four people to speak something about their understanding of Dharma.

[25:34]

Please. Bodhidharma, Huiko? Huiko. Eka. Huina? No, the second ancestor. Eka or Huiko. Huina is the sixth ancestor, right? This is a story. First three people say something. And to the first person Bodhidharma said, you attained my skin. And to the second person, Bodhidharma said, you attained my flesh. And to the third person, he said, you attained my bone. And Eka or Hiko didn't say anything. He just came in front of Bodhidharma and made prostration and returned to his seat. Then Bodhidharma said, you attained my marrow.

[26:38]

This is the story. So, common understanding is the first person was shallow, and it's getting deeper and deeper, and only Eka, or Huiko, or second ancestor attained the essence of Bodhidharma. That is the common understanding of this story. But Dogen Zenji didn't agree with this common understanding. He said, either skin, flesh, bone, or marrow. They are all body dharmas. So there is no such... what do you call? Grade. Yeah. So this is our dharma transmission. That means when we keep practice We may have some occasion that we attained the Bodhidharma's skin, or flesh, or bone, or marrow.

[27:47]

That is Dharma. But that is nothing from outside. He said, though we attain it through our practice, we don't get it from outside. That is about our practice, happening within our five skandhas. Nothing is coming from outside. Please. I was feeling the presence of those two. Earlier we were talking about the gate, the coming in and out of the gate, and it felt like they were going to show up at some point, explicitly as they are now. So there's no coming and no going. Yeah, like the way that he's waiting outside all night, that story was so much pointing to the problem of inside and outside. Okay, next paragraph.

[28:55]

In this paragraph, he again talks about life and death. Having broadly reached to the great way of clarifying life and death and penetrating the death, there is an utterance from the ancient times, so this attaining Skin, flesh, bone and marrow is about our life and death. This person's life and death. Our life. And to clarify and penetrate in this life and death, our own life and death, there is one thing we have to study. That is, great sages entrust life and death to the mind, entrust life and death to the body, entrust life and death to the way, entrust life and death to life and death itself.

[30:08]

This entrust, he used hiragana, makasu, But the Chinese character for Makasu is Nin. And this word is also used in the Shinjinmei. I think entrust to the nature and accord with the way is the expression in Shinjinmei. And this entrust means, you know, we don't control. But when we entrust someone to drive a car and we ride on that car, we entrust our life to that driver. So, we trust the person's driving is attentive and careful.

[31:12]

So, when we practice and go through our life and death, we need to somehow entrust something instead of controlling everything by myself. And, he said, the thing we need to trust or entrust is It said, great sage entrust life and death to the mind. Mind is shin and body is another shin. Shin and entrust to the Wei. Wei is dou or Tao. And entrust life and death to the life and death itself.

[32:16]

That means we trust our mind, our body, and we trust the way. That is what Shinjimei said. We need to trust our way. To us, trust ourselves within the way. And please, Hiragana instead of Kanji? I don't think so. In this case, sometimes they use Hiragana instead of Kanji to point out something. But in this case, I don't think so. Excuse me. Please. Can you say a little more about trust? So it means not control. So, life and death, samsara, is our life and death. So, what does it mean to... To entrust?

[33:23]

This entrust is the same as, you know, shin in shinjinmei. Trust, the faith or trust, the mind, the shin. I don't know if this shin is mind or heart. That is what we have to think. But, later he again used about this entrusting. So, let me talk about entrusting that time. This means, you know, in our Zazen, we entrust ourselves to this posture. We don't control our body and we don't control our mind. But when we sit, we entrust everything to this upright posture. So this is not this person's personal individual actions. That is what it meant when Dogen then said, display Buddha mudra.

[34:27]

And, however, it is not within the flow of time, from past to present, that this essential principle reveals itself. The dignified conduct of practiced Buddha is free practice immediately. So, it is not a gradual practice. by going through one stage to another. That is... I often said, you know, we are practicing within the kind of a conventional time which flows from past through present to the future. But our practice is moment by moment. And within this moment by moment, as I said, this is zero. Within this moment by moment practice, the eternal life of Buddha, beyond flowing of time, appeared or manifest.

[35:51]

So our practice, that is zero. That is moment by moment. is a kind of, how can I say, intersection. This eternity and impermanence, how can I say, meet each other. Both are there within our moment by moment action. Please. So, this is the way things are. So, when we say practice it, It sounds like we have to do something, but actually we don't have to do anything because it's the way things actually are. Yes. Except we have to realize, oh, this is the way things are. Yeah, but we don't really understand that. We are thinking in this, you know, flow of the time and we make a story.

[36:54]

So, in the case of Dogen, awakening will just be there. Just be zero. Just right now, right here. But, usually we make a story that goes... flows from past to the future. And within this story, we think, I'm getting better. If I do this thing, I get some good result. Or if I work hard, we become successful. That kind of story is always in our mind. But practice is just do it. Let go of that kind of story we create in our mind. Does it make sense? So, don't mind if we let go, it can return next moment.

[37:59]

But usually we often grasp Grasp it, cling to it too hard and we are not free. That is a problem. So that's why Dogen said, open your hand. How about we add to the story? Add. Not get rid of the story, just add something else. Oh, there's the story and... That is fine. That is fine. If we see that is just a story, we don't be deceived by that story. Otherwise, if we cling to it, we are deceived. And this story is a real thing than real reality. That is a problem. So the other side is Hyakujo's thoughts because in that story, he says, don't ignore karma.

[39:00]

If you ignore karma, this is not going to work. Yeah, we are living within cause and result. You know, our five skandhas. Of course, of course. That's why Dogen said we have to think. We have to inquire. So, even when we practice moment by moment, we are still within this flow of time. So, we are still within the history, within the story. You know, that's why I continue to practice in this way and try to... How can I say? Because I became my teacher's disciple. I try to be a good disciple. That means to continue his practice. So, I'm in the story of, you know, the continuation from my teacher.

[40:04]

That is a story and that might be a delusion, but still I have to live together with that story. Being in the story is different from thinking about the story all the time. So important point is to see story as story and don't be deceived, but to see illusion as illusion. Then illusion doesn't deceive us. It's like seeing the movie on the screen. The things happening on the screen is the illusion. But if we see that those things happening on the screen is illusion, we are not deceived by what is happening on the story. And yet, the story happening on the screen makes a lot of influence to us. It might be really educational. It must be really inspirational.

[41:06]

So, poison can be a medicine, but medicine can be poison. Please. So, a further point is, is there any, the upper line, the line of moment to moment, is there any moment to moment other than not being deceived by the story? I think so. That is when we entrust. Instead of, I do something because of the story we make. So we open our hand, means we let go of that story and just be right now, right here. That is what we do in our Zazen. And we do moment by moment in our day-to-day practice. Isn't that also a story? What I'm saying is a story. The idea is a story.

[42:11]

But when we really let go and just do it, this doing is reality. That is Dogen's point. And he called this doing as practice Buddha. So doing or action is real thing. But thinking about that action is a story. So whenever we think, now I'm interesting, then that is a story. But when we let go of even that story and just do it, then this just do it is a real thing. Does it make sense? Excuse me. Yes, just do it. But within the story, I think, because of this action, I get something, I understand something, my eyes open to something.

[43:15]

But within the story, all those things are happening. But within the action, moment by moment, no such evaluation. So this practice Buddha is moment by moment. And as Dogen said, it is like a dream, phantom, and flower of emptiness. So we cannot grasp. If we can't grasp, we are already in the story. So even his writing in this Shobo Genzo is a story. And now I'm talking and we are discussing that we are playing with the story about the reality that is not the story. Otherwise we can be deceived by studying Shobo Genzo. But you carrying on the teaching from your teacher, that is not the story in the sense that it's made up.

[44:26]

I mean, that is a real thing. You know, there are many different kinds of stories. One story is completely fictitious and there are some stories relatively close to the reality. So, we have to see whether that story is how close this story is to the reality or not. Well, I'm not sure. When I talk about my teacher and what I studied, learned from my teacher, that is a study and that is a story. And sometimes, because I'm too intimate, my stories might be completely fantasy. And it's already more than 30 years ago. So, I'm not sure. Please. When you're thinking about your Zazen, your practice, does that mean that you're thinking about the story, and that when you're doing the practice, and you're doing the Zazen, then that's real?

[45:41]

Yeah. Doing is real. Just sitting is a real thing. But thinking about sitting is not a real thing. Thinking about sitting is not a real thing. It's a story. It's happening in here. The essential principle that life and death and body and mind are working as a circle of the way. This expression, circle of the way, is Dōkan and this is a very important expression or Do, Kan. In Dogen youth, in Shobo Genzo Gyōji, or Gyōji's continuous practice, Do is way and Kan is circle or like a ring. And he used this metaphor as, you know, arousing bodhicitta

[46:51]

and practice, shugyo, and awakening, and nirvana are like a circle. There is no end. And in Gyoji, he said, this circle is not only one circle, but it's a circle. Our practice is like this. Each moment includes arousing bodhicitta, practice awakening and nirvana and yet this continues, goes moment by moment. So, our life and death and our actual body and mind Moment by moment, it's complete. And yet, we continue to practice.

[47:54]

As a circle of the way is understood and affirmed immediately, so it's not a matter of little by little, gradually, but moment by moment, we can affirm it. Working. Oh, working is my addition. Excuse me. I think we need something, how can I say, some action or doing instead of just say, ah, the circle of the way. Working as a circle of the way. our life and death and also our body and mind are working as a circle of the way. Instead of our life and death and body and mind are a circle of the way.

[49:01]

Does it make sense? No? I was just trying to understand the sense that that brought up for you. Did they manifest it? The nature of their activity brings forth? Brings forth, yes. Our practice brings forth this circle of the way. Practice it free. Free means completely this moment and next moment, each moment. And clarify it free. Clarify means to really penetrate and understand the nature of practice moment by moment. However, it is not an action accomplished by force.

[50:06]

So we are not being forced by someone else. But this is our practice, our actual practice using this body and mind. It's not... we are not, you know, forced to practice in this way by someone else. Is that the same term used in Gyoji? You mean, Dokkan? Of course. I don't remember he used this word in Gyoji or not, but the word he or expression he used is Goi. Go is a force and Ii is action. the action that is forced to be done.

[51:10]

But sometimes we feel, you know, I don't want to go to Zendo, but somehow I'm forced to go. But that force, that makes me wake up even sleepy and go to zendo is also the force of my life. Please. I think so. Or, you know, another expression is dogen uses zenki. Zenki is a total function or whole work.

[52:17]

This is, you know, we have some energy and we try to do things, but only energy from inside does not work. Energy from inside and support from outside need to work together. That is called Zenki in Dogen Zenji. And he wrote one chapter of Shogogenzo entitled Zenki. So even when we have the ability to hear in our ear, if there is no sound made outside, we cannot hear. So the energy or force that makes, for example, strike the bell and the force, the person's force or energy to strike the bell becomes, makes the wave of the air and it reaches to my ear and I hear that sound.

[53:25]

In that case, the person's energy and the energy of the wind or wave and energy or function, I can accept it and hear it is one function or one force. That is what Zenki means. So, we are not live separate from the rest of the world. but we and all other beings are living together is expressed with this expression also. So my, you know, willpower to wake up might be a very tiny part of that total function. You know, because all the other people wake up and go to Zendo, even they are also sleeping. So, I have no excuse to stay in the bed. Or, you know, there are many things happening.

[54:28]

So, not only my personal willpower, but this entire beings within this community allow me to wake up and go to Zendo. And not only within this community, but, you know, on the earth there are many people who are waking up in the early morning and go to zendo. That, how can I say, a sense of connectedness allows me to wake up, to stand up and go to zendo. Right. And also, even though in a very difficult condition, my teacher continued to practice. So I had no excuse to keep staying in bed.

[55:32]

That kind of feeling also. So we have connection within time and space. That connection makes me to wake up in the early morning even though I'm sleepy and let me go to the Zen Dojo. And both negative and positive. Yes, of course. So, it is very similar to a person who deludingly thought his head was lost and is astonished by seeing the reflection of his head in a mirror. It is the same reality as turning the light inward and illuminating the self. The first example is... Excuse me. There is a story in a sutra. I forget which sutra. But someone thought he lost his head.

[56:38]

And he was looking for the head all over the town. But someone told him, see the mirror, then you will see the head. That means even though I think we lost our head, that head is always there. And we just, you know, see that head. to make sure you know head is here by seeing the mirror so the reality it doesn't change at all but you know when we think I lost my hair and when I see I found you know head is here within as a condition of my Life is very different, but as a reality, the head is always here. So, our practice as Gyobutsu is the same.

[57:40]

There is nothing new. We just find that we have head. Even though that we have head always, but somehow we thought we lost it. What does it mean to you? Usually this metaphor is about Buddha nature. You think that you don't have Buddha nature? We don't see it. But when we find it, it's always there. Is that the same as what we were talking about earlier? Right, right. Yeah, it's always there but we don't know. So our practice is to see the mirror and find we have the head.

[58:41]

So nothing new. And next expression is very Excuse me. Important expression in Dogenzen teaching. This is a translation of Eko Henshou. He often used this expression. He used this expression in Fukanza Zengi and many other places. And this expression, Eko Hensho, I think originally appeared in, again, Sekito Kisen's Sou Anka, or Song of Grasshopper, or Grass Huntage.

[59:51]

Original meaning of this is a description of scenery of the evening, right after sunset. You know, sunset, the sun is already gone. But at that moment, the entire sky becomes really bright. The sun that is already gone or set illuminates this entire world and it becomes really bright and beautiful. That is what this Eko Hensho means. So, E means to return or turn. Ko is light and hen is return. So, sun is already gone but sun return to this world and illuminate this entire world.

[61:01]

And this world becomes really bright and beautiful. That is the original meaning of Eko Hensho. And in the case of Kansa Zen, when he described his Dazen, he used this expression to, you know, we usually try to illuminate things outside and check out what is this. But we turn that light inward and illuminate this being, these five skandhas, instead of things outside and make judgment. That is the meaning of this Ekohensho in Dogen Zenji. To return. Illumination. So this is illuminating itself, so nothing, there's no duality between the light and that which is illuminated.

[62:09]

The clarity of the clarity beyond the clarity. Meijo Ume prevails to practice Buddha. So we are illuminated by the light of the self, the light of our self, the light of our life. And that brightness prevails or permeates to this practice Buddha. That means our practice. This is totally entrusted to being actualized in practice. That means it's not because of our power or because of our effort. It's not happened because of my practice, my willpower, my effort. But when we entrust our entire body and mind in this practice,

[63:18]

you know, brightness is happening. Please. But also, Dogen Zenji often says we have to make a very strong effort. Yes. So what is the relationship between effort and entrustment? The point is Zenki or total function, even our willpower, our effort is a part of this Zenki. So, it's not really my power. There's no such thing called my or me. Do you have something to say? Okay. So, to penetrate this principle of entrusting to entrusting. This is a strange word, but he repeats this Ni, Makasu, twice, nin-nin. So, I translate this as entrust ourselves to this entrusting.

[64:23]

That means we surrender, give up to control things. But, what we do in the case of Zazen is keep this upright posture. And we entrust everything to this posture. And Dogen said, we entrust to this entrusting. And this is our faith, our faith in the Zen, or our faith in Zenki, or our faith in Shin, or mind, or heart. So, we have faith in faith? We have faith in faith? We entrust ourselves to this entrusting to everything to this posture or this total function. The word prevails.

[65:30]

Could you say a little bit about that? Prevail. In the top sentence, the clarity of clarity beyond clarity. OK. Prevail is a translation of meaning. This means something is filled within this entire space. Like, you know, the radiant light from Buddha's forehead illuminates the entire universe. In that case, that light, mirin, to pervade or permeate the entire universe.

[66:34]

That is the idea. So, to penetrate this principle of entrusting to entrusting, this nin nin, so we completely entrust. We should not fail to study the mind. Dogen Zenji used this word, mind, without making distinction between mind that is pair with body. That is, that means, fourth canvas, the function of our mind. And also, later he used, not later, but next sentence, he used this three-word only mind. This mind, that is one, that is itself three worlds.

[67:38]

I can say, as a usage of the word, we need to be careful. You know, this mind as a fourth canvas. like sensation, perception, formation, and consciousness. That is mind, of course. But, Zen, he says, three words are only mind. That is, that appear next line. This mind and this mind are different as a usage. So, we need to be careful. In May, we are going to have another Genzo at Sanshin-ji in Bloomington. And we are going to study three chapters of Shobo Genzo. Dogen Zenji discusses about what this mind is.

[68:41]

Those three are Soku Shinze Butsu. The mind is itself Buddha. And second is Shin Fukatoku. The mind is unattainable. And third is Kobutsu Shin. the mind or heart of the ancient Buddha. Those three are very short writings and too short to talk for five days. So, I combined those three and studied Fatui's mind or heart or shin, Fen Dogen Zen's use. is really, you know, confusing. This means many things. And in Chinese and Japanese texts, we don't... we use them without making clear distinctions.

[69:42]

That is a problem when... or difficulty when we make translation from Chinese or Japanese to English. Anyway, I make shin in this sentence as a capital M mind. This means this is not four skandhas out of the five skandhas, but this mind is mind that includes this entire world, entire universe. You know, when you know, the title of Suzuki Roshi's book, Zen Mind, Beginner's Mind. These two minds are different minds. In the case of Beginner's Mind, that is the function of our five skandhas. But, when Suzuki Roshi discussed about Zen Mind, he said this mind is a vast mind, boundless mind, that includes three worlds, includes the entire world.

[70:53]

And our function of our five skandhas as a psychology cannot include the entire universe. I mean the English word, mind, doesn't work in that way. But Chinese and Japanese word, sin, can mean both. That is a source of confusion. So, I'd like to study what is mind, heart, or in Sanskrit, chitta and fridaya, and how those things, those words are used in Buddhist texts and Zen literature. Excuse me. Chitta and what was the second one? Chitta and Fridaya. Fridaya in the name of the Heart Sutra.

[71:55]

Prajnaparamita Fridaya Sutra. This Fridaya is Heart. It's never mind. It's never translated as Mind Sutra. It should be translated as Heart Sutra because it's a different word. So I translate this with a capital M mind. That means this is not a function of our five skandhas. So we should study this mind. The steadfastness of investigation. This steadfastness is a translation of Gotsu-ji. And this expression, Gotsu-ji, also from Shinjinmei. So, he used so many expressions from Shinjinmei in this writing.

[72:59]

And this Gotsu is used also in Fukanza-zengi. He used this expression, Gotsu-gotsu-chi. And Gotsu means immovable. Immovable or steadfast. That means this expression appeared in the conversation between a monk and a yaksa. What do you think in your immovable sitting? This immovable sitting is gotsu-gotsu-chi. This Chinese character is kind of interesting. This is a kind of shape of a mountain on which you can see this mountain in the desert. There's no trees or grasses, only a rock. So there's no change.

[74:02]

Even within four seasons, because there is no tree or no grass, the color never changes. And it doesn't move. That is the image of this Chinese character, Gotsu. And Chinese people use this word, Gotsu, to express this steadfast, immovable Zazen. Our zazen is like this mountain in the desert without any trees or grass. It really stays upright and doesn't move. So this gotoji means steadfastness in our zazen. That's why in the parenthesis I put this word in zazen. Excuse me. The steadfastness of investigation in the Zen clarifies, that means not investigation using our mind, using our head, our intellectual, excuse me, clarifies that the Myriad Dharmas are nothing other than the mind.

[75:31]

This Myriad Dharma is, of course, Banpo. This is the same word Dogen Zenji used in Genjo-Koan. Myriad dharmas are without self. So he said, this myriad dharma is itself mind or heart or shin. Myriad dharmas are nothing other than this capital M mind. And we know and understand that thinking... Where does this thinking come from? I don't understand. That the three worlds are simply the mind. Three worlds is sangai. Sangai referred to three worlds, referred to the world of desire, world of material, and world without material.

[76:36]

So, these three worlds are another name for samsara, in which we are transmigrating. This samsara is nothing other than this capital M mind. And he said it is great separation. from the mind. This great separation is the same word with kaku from the separation between heaven and earth. And I said Dogen used this separation with dai, great And at the time I said this, Dogen Zen used this word separation in opposite meaning from the usual usage of separation.

[77:39]

Great separation means, you know, this one mind, one mind, nothing other than three worlds, and also nothing other than myriad dharmas, myriad things. So, all dharmas, each and every thing, are nothing other than one mind. And yet, each and every being are different. Different and yet nothing Yet, all of them are one mind. So, again, you know, same and difference are there. And when we see the difference of each and every thing as a Myriad Dharma, the completely same thing appears as completely different things.

[78:48]

This completely different, the side of completely different thing is expressed as great separation of this one big mind. Please. In the Genjo Koan, when we recited it this morning, it says, when one side is illuminated, the other side is dark. Is that the same? Yes. Yes, when we see oneness, it's just one thing. And Banpo is hidden or in the dark. But when we see Banpo or the collection of all different individual things, one mind is hidden or in the darkness. And to show that relation of Oneness and many things. He used this kind of strange expression.

[79:53]

So, both manyness and oneness, or in the Sangokai, difference and unity, are both there. Please. I know and understand that thinking that the three worlds are simply the mind is great separation from the mind. Does that mean that if we are only seeing the side of oneness, then we are missing the other side? Yes. We don't miss it, but when we see oneness, manyness or difference are in the darkness, so we don't see it. This is the same as I often said on the portrait of young Rebi and old Rebi. When we see old Rebi, young Rebi is completely there but we don't see it. It's hidden within the old Rebi. And when we see the young Rebi, old Rebi is completely hidden even though it's completely there.

[81:05]

That kind of strange way of being is expressed in this way. So we should understand this strange structure of being, of ourselves, of our life. And this knowing and understanding are nothing other than a part of the myriad dharmas. We practice the home village of the self and simply living out this exact person. You know, to understand this way, our understanding about this structure of being is nothing other than one of the myriad things. And yet, this kind of understanding

[82:09]

studying and understanding is within this effort to understand this structure of beings. This practice, this action is a practice, the home village of the self. Home village of the self is where we are originally from. That is, you know, that place. Oneness. And yet, at the same time, simply living out this exact person, this karmic existence as Shohaku. So, within this effort of seeing the reality of our structure of how we are, how we... the structure of being, how we live within this world together with other people as one and yet separate.

[83:17]

You know, this kind of a strange way of being. We try to understand, you know, this structure and this trying is is done as a part of the way of all myriad dharmas. So it's not oneness. And yet this one of our activities or practice as individual is a practice of this oneness and also this exact person means one of the myriad dharmas as individual. So both are there. So he keeps saying the same thing with many different expressions, trying to change the aspect or angle. Please. Roshi, this last sentence, is that what your teacher calls the self living out the self?

[84:25]

Is that the same thing or is that something that's a different concept? Self living out the self. Self actualizing the self, maybe I'm quoting it wrong. I think so. In this case, in Feng Hui Chamoru uses this word, this expression, jiko, or self. It has two sides, again. One is self is only the self. So, we have to live our own life. As Dogen said, we cannot, not Dogen, and also Sawakiroshi, we cannot exchange even a thought. So, I have to live this five skandhas, and you have to live that five skandhas. But we are living together with all beings. These are two sides. And when he used this word, jiko, or self, it has both sides. So, this is the same thing.

[85:25]

You know, this home village is universal self. And an exact person is this particular person who is sat in a particular condition, limited within time and space. And both are there. And we have to live out that self, which has both sides at the same time. This is a very kind of a strange teaching. I think it's time to stop. We have two more classes. Probably it's not possible to complete this writing, but I'll try to do my best.

[86:12]

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