Good afternoon. We start page 17, paragraph 26. Therefore, in shaking the sieve again and again, grasping principle within phrases, and seeking skillful means outside words. There is taking hold beyond taking hold, and there is letting go beyond letting go. The focus of one's efforts is as follows. What is life? What is death? What are body and mind? What are giving and taking away?

[01:01]

What are entrusting and going against? Do these practice Buddha on life and death? Although coming and going through the same gate, never meet each other? Or are these like a stone from the game of Go? having been placed already so that although the body has been concealed, the horns are still exposed. Is it possible to understand after using great consideration? Is it possible to know using matured way of thinking? Is it one facet of a bright jewel? Is it the entire library of all Buddhist scriptures? Is it one piece of a monk's stuff?

[02:06]

Is it one single face? Is it possible only 30 years after you begin to practice? Is it in a million years within one moment? We should examine this point in detail. we should carry out such a detailed examination. When we investigate in detail, we hear the sound with entire eyes. We see colors with whole ears. Furthermore, we open the single eye of the monk. Then we find that This is not a thing in front of our eyes and this is not an object in front of our eyes. There are gentle faces. One is smiling and another is blinking his eyes.

[03:09]

This is the single moment of the dignified conduct of practiced Buddha. This is neither being pulled by things nor pulling things. This is not no-birth and no-fabrication of interdependent origination. This is neither original nature nor dharma nature. This is neither abiding in the dharma position nor just being as it is from the beginning. It is not only affirming thusness. This is simply practice Buddha with dignified conduct. Therefore, in the way of practicing for the sake of the Dharma and for the sake of the body, we entrust our life and death to the mind. In the dignified conduct of dropping off life and dropping off of death, we entrust our life and death to the Buddha.

[04:13]

Therefore, it is stated, the myriad dharmas are only mind. The triple world is only mind. Moreover, to speak further of going beyond, there is a statement by only mind, that is, fences and walls, tiles and pebbles. Because it is not only mind, it is not fences, walls, tiles and pebbles. This is the dignified conduct of a practiced Buddha, that is, the principle of entrusting to the mind, entrusting to the Dharma, for the sake of the Dharma, for the sake of the body. Further, this is not what gradual enlightenment or original enlightenment can reach. Much less

[05:16]

non-Buddhist two vehicles, three stages of the wise or ten stages of the sages can reach. This dignified conduct is simply not understanding of each person and not understanding of each thing. Even if it is a vigorous activity, it is as it is in each moment. Is it one piece of iron rod? are the two heads both moving. One piece of iron rod is not a matter of long or short. Two heads moving is neither self nor others. Then the power of expressing one's own insight and throwing oneself into the function of Buddha's ancestor is put into practice. Dignity covers the myriad dharmas. and the eye can see much higher than the common people's way of viewing things in this generation.

[06:24]

There is a radiant light that does not obstruct taking hold and letting go. It is the monk's hall, the Buddha hall, the kitchen, and the three temple gates. Further, There is the radiant light that is neither taking hold nor letting go. It is the monk's hall, the Buddha hall, the kitchen, or the three temple gates. Also, there is the eye that penetrates the ten directions. There is the eye that completely embraces the great earth. There is the moment before the mind and there is the moment after the mind. There is a mistake. Please erase the translation of the next sentence. This is Nishijima's translation.

[07:32]

I started to work, but I couldn't, I didn't have time, so I just typed Nishijima's translation and I made my own, but I didn't, I forgot to make change. So, my translation of next sentence is as follows. Because such virtue of the radiant light, kama, in Eyes, ears, nose, tongue, body, and mind, kama, is vigorous, kama. There are all Buddhas of the three times who are maintaining not knowing, kama, and there are cats and white oxen, which throw themselves into knowing.

[08:40]

Okay? Shall I read it again? Okay. Because such virtue of the radiant light, in I, eyes, ears, nose, tongue, body, and mind, kamma, is vigorous, kamma. There are all Buddhas of the three times, kamma, who are maintaining not not knowing, kama, and there are cats and white oxen, kama, which throw themselves into knowing. Okay?

[09:52]

And next sentence, one more sentence. When this nose ring is present and this dharma eye is present, the dharma expands to practice Buddha and the dharma listens to practice Buddha. Paragraph 26, page 17. The sentence is, therefore, in shaking the sieve again and again, grasping blissful within phrases, and seeking skillful means outside words, there is Taking hold beyond taking hold.

[10:57]

And there is letting go beyond letting go. He mentioned the way we practice as a practice Buddha or Gyo-Butsu. Shaking the sieve. You know, the sieve is a bamboo net to catch fish. in the water. And he used this analogy as our practice to find the reality. To see and catch. I don't like the word catch, but like catching a fish. Catch that reality. And we should shake the sieve again and again. And grasping principle within phrases.

[12:01]

Within phrases is kuchu. And outside word is gong-ge. ku is phrase and chu is inside and gen is words and ge is outside so he's saying we need to work on the words and letters and also outside words and letters this is you know, something to do with Dogen Zenji's question to the Tenzo when he first met at the port, right after he arrived to China.

[13:07]

Phat is the meaning of words and phrases. And Phat is a wholehearted practice. So we need to work with words, with words and without words. And in the practice to catch the fish by using this sieve, we have to work in both ways. And now what we are doing during this Genzo-e is to try to see the fish using words. of Dogen Zenji. But that is only one side of our study and practice. Another side is we have to do it outside the words. And also, you know, when we sit in the Zendo, we let go of thought.

[14:16]

This let go of thought is our practice outside words. And when we read this kind of text and thinking what this means is studying with words, studying the truth within phrases. There are two sides in our study and practice. I think these two is like when we travel, we read travel guide or map. So studying words and phrases is like reading a travel guide or a map. And studying outside words is like actual traveling using this body and mind. And I think, not me, but in Dogen Zenji's teaching, both are important. Of course, just reading

[15:19]

The travel guide or, you know, reading the map is not so meaningful. It is like reading recipes without cooking or without tasting the food. It doesn't become nutrition which maintains and nourishes this body and mind. but we have to actually travel using this body and mind. Excuse me. But to just travel without a map or any knowledge about the place we are traveling might be dangerous. So, we need both. And then we travel with travel guide or map about the information where we are and what are they, what we see, what we may experience.

[16:28]

Then our travel become more meaningful and joyful. So we need both. In my experience, when I was a university student, what I did was just reading books about Buddha's teaching and Dogen's teaching. So, I had quite a lot of knowledge about Buddhism and Dogen's teaching. But, at a certain time, I found If I wanted to study, continue to study, in order to become a Buddhist or a Dogen scholar, I have to really focus on studying and it takes my entire lifetime to really study as a scholar.

[17:30]

But I don't think that was what I really wanted to do. So I wanted to practice. That was, you know, since I first read Uchiyama Roshi's book when I was a high school student, I wanted to live like him. So to become a scholar, I liked studying, but that was not what I really wanted. So, I had to make a choice whether I continue to study and become a Buddhist scholar or become a practitioner. And I thought studying takes an entire lifetime. And practice also takes an entire lifetime. And I thought studying Buddhism as a scholar is like a reading map. or reading recipes without cooking or without traveling.

[18:34]

So, I wanted to really cook and taste or I really wanted to travel using this body and mind within my experience. So, when I finished university and started to practice with my teacher, Atan Taiji, I put all the books in the closet and try not to read any books. I really wanted to do it. And I was really happy about that. Until then, what I did was just thinking. Just reading and thinking whether this is right or wrong. Whether this theory or philosophy is is something I can agree or not. And, you know, criticize whatever I studied.

[19:36]

That was only thing I did. But when I put all my books in the closet and just try to sit and work using this body and mind, first I felt I finally started to live. without, you know, instead of just thinking and reading and studying. So I was really happy. But after for a while, I found that it was very difficult to cook without any knowledge of recipe. If we don't know anything about cooking, how to cook, then it's really difficult and also we made many mistakes. So I felt I was lucky that I had a chance to study the recipes or I read many of the travel books before traveling.

[20:42]

So I think we need both. So, when we study the Dharma, reading this kind of text, and also studying Dharma without the text, using this body and mind with other people or things, both, And when we practice in that way, in both ways, it said, taking hold, there is taking hold beyond taking hold. And there is letting go beyond letting go. This taking hold is hajou.

[21:45]

and letting go is Hōgyō. This Hajo has the same meaning as Hasoku that is used in the Shinjinmei to grasp or take hold. This Jō is to fix something. So, grasp and fix something. And Hōgyō is letting go. So, holding things. That means try to understand what this means. And in our activity, you know, when we do Gasshō, just do Gasshō. This is the time to do gassho, so I just do gassho. This is holding. Often, I cut vegetables, just cutting vegetables.

[22:59]

We hold what we are doing. And yet, at the same time, we have to let go. We open our hand in each word. When we study, we think what this means. And we think, I understand what this is. But it has something more. So, there is grasping or taking hold beyond taking hold. That means we cannot completely take hold. So, we have to continue to study what this really means. And when we let go, we try to let go completely, but there's something extra. So, we try to let go, keep letting go, endlessly. So, in both ways, our study and practice is really endless.

[24:05]

Yes? Does it happen in the same moment? Grasping and letting go, sometimes it happens at the same time. Sometimes it happens first grasp then letting go. For example, when I was studying, when I was a student, I tried to grasp things and try to understand Buddhist teaching means and how I should practice. Only thinking, but try to grasp it. But when I started to practice, I tried to let go of my understanding. And I could practice in that way for about five years. Until I left Antaishi, I was practicing with my teacher together with my Dharma brothers.

[25:15]

I could let go and just do. But then, after that, I came to this country and lived in the woods in the western Massachusetts. That is a completely different environment from Kyoto. And people who come to practice with us are very different. So, I had to think. I mean, I had many questions. So, I had to study the teaching again. So, it's both. Sometimes I understand and let go. But sometimes I keep holding and at certain occasions let go. So the point of practice, study and practice, is fat is life.

[26:24]

Fat is life. And fat is death. We have to investigate what is life and what is death, about our life and death, about our way of life. So, studying Dharma is not studying some system of philosophy. But studying Dharma is about studying my life and my death. And what are body and mind? What are these five skandhas? Of course, we can find the teaching, five skandhas are empty, in the Heart Sutra. And it's very familiar with us. But what it really means, we have to study within teachings, and also we have to study within our practice. What these five skandhas are empty means. You know, there is a study, I mean koan, about Tozan when he was a children.

[27:31]

When he recited the Heart Sutra, he asked his first teacher, you know, even though the Heart Sutra said there is no eye, no ears, no nose, no tongue, no body, but I have eye, I have nose, I have everything. What does this mean? So we have to really question what this means within our life, not as a Buddhist philosophy. Body and mind. And the fact of giving and taking away. Giving is offering. Offering something for the sake of others, to help others. And taking. What is this interaction with others? And what are entrusting and going against?

[28:36]

Entrusting means to leave something to other people, entrust something to others. Or entrusting our life, as Dogen said before, entrust our life, life and death, into the body, mind, or way, or life and death itself. entrusting and going against means I have to make decision whether other people or other beings are not agreed my choice or my consideration or thinking sometimes even I'm against with all people around me sometimes I have to make decision I am going to do this. You know, depending upon that condition and situation, sometimes we can leave everything, entrust everything to others, and sometimes I have to make my own decision.

[29:45]

And do these. These means practice Buddha and life and death. our practice and our life and death as a person, as the five skandhas. Although those two are coming and going through the same gate, coming and going with the same gate, but never meet each other. You know, our practice and our body and mind, our life and death are always together, of course. But somehow, they never meet each other. That means, if I'm thinking what I'm doing is a practice Buddha, we miss the practice Buddha. If we think. If we observe what I'm doing. But when we do, we just do. So, even though this practice is practice Buddha, if I think I am now, OK, now I am doing practice Buddha, then I miss it.

[30:58]

So, practice and understanding or evaluation about that practice never meet each other. Is that true or not? We have to investigate. Dogen didn't say yes or no, but he gives us questions. So, we have to investigate through our own practice and experiences. Or, are these like a stone from the game of Go? Do you know the game of Go? having been placed already so that although the body has been concealed, the horns are still, still exposed. To put one stone in the game of Go means to do one action.

[32:04]

And within one action, It says, the body has been concealed, but the horns are still exposed. This is kind of a Zen expression. Body is hidden, but the horn is still exposed. That means one side is hidden, another side is exposed. That is same as Dogen Zenji said in Genjo-Koan. When one side is illuminated, another side is in the dark. So in one action of putting one stone at certain point, something is hidden and something is exposed. This means this practice Buddha and this person named Shohaku.

[33:13]

This action of practice is from one side 100% Shohaku's action. But from another side, this is practice of practice Buddha. So, when in each and every action, each and every practice, we do. From one side, this is shohaku. But when shohaku appears, practice Buddha disappears. But when practice Buddha appears, shohaku disappears. These two never meet each other. You know, as I often say, like a young lady and an old lady in one painting. Because they are completely the same thing, they never meet each other. That is kind of a strange logic, but Dogen Zenji often uses this logic.

[34:15]

Because they are completely, 100% the same. They are 100% different. They never meet each other. And, you know, life and death is the same thing. And delusion, great realization and great delusion are the same thing. This is two names of one thing. Or Buddha nature and karmic nature. Or karmic nature. you know, when Dogen then discusses two opposite things, and yet he says these two are not separate, but they are opposite and yet one. That is a, you know, very strange logic from our common way of thinking. But, I think, when you read Dogen, you can find that logic everywhere.

[35:20]

It's also the question in terms of Kyokan, when you sift the rice, do you sort the rice from the sand, or do you sort the sand from the rice? Yes. In that case, rice refers to Buddha nature, and sand refers to karmic nature. Excuse me. Next, is it possible to understand after using great consideration? Or is it possible to know using matured way of thinking? Great consideration is dai-ryo. Ryo means thinking.

[36:28]

Of course, usually thinking is negative in our practice. Thinking means discrimination. But great thinking, Wadairyo, is the way we study this, you know, absolute truth. So, can we understand this reality with this great consideration or understanding or thinking? Or is it possible to know using matured way of thinking? Matured way of thinking is Rōshi. Actually, ro means old or aging. Old person is rojin. And old teacher is roshi. Roshi means old teacher.

[37:32]

And she is thinking again. So, not a young, green way of thinking, but matured, aging, old. way of thinking. Can we, you know, catch the fish with this kind of thinking that might be different from our usual grasping and discriminating mind, discriminating way of thinking? Or is this one facet of a bright jewel? This, of course, came from an expression by Gensha Shibi. He said, this Jinju Poukai Ikka no Myouju, that the entire ten direction world is simply one piece of bright jewel.

[38:38]

And Dogen Zenji wrote one chapter of Shobo Genzo about this statement, this expression. The entire ten-direction world is nothing other than one piece of bright jewel. So that fish, one piece of bright jewel, is the seamless reality of the ten-direction world. Or is it the entire library of all Buddhist scriptures in which there are many different teachings, many arguments or discussions about what is the true reality of all beings and how we can liberate it from this world of suffering called samsara?

[39:46]

What is it in this sentence? Good question. I'm not sure. There's no subject in Japanese sentence. So please think. All of these questions are referring to the same thing. Yes. That is, I think, practice Buddha. Is it one piece of monk's stuff? Monk's stuff is, you know, like stuff monks use when they travel. They wear straw sandals and put bamboo hats and hold stuff when they travel.

[40:48]

So this monk's staff is a symbol of traveling, that is a practice, journey of practice, searching a true teacher. And also, after they become the abbot of certain monastery, when they give a Dharma discourse at the Dharma Hall, called Jodo, The abbot holds the monk's staff and a hosu, or what is a hosu, a whisk. So, a monk's staff also can be the symbol of Dharma discourse or Dharma offering. So, this Gyo-butsu, or practice Buddha, is practice or Expanding Dharma. Or is it one single face?

[41:52]

Single face means true face or true face. But this came from the expression, fat is your true face before your father and mother were born. Or is it possible only 30 years after you begin to practice means you can see or you can catch that fish only after certain period of practice, 20 years, 30 years, 40 years, 50 years? Or is it a million years within one moment? This myriad years within one moment also came from Shinjinmei. So those are the points we have to investigate through studying words and letters and also through practice outside words and letters.

[42:59]

Again and again. Many times for many years. Endlessly. And we should examine this point in detail. So we have to be very careful to see in detail of these questions. We should carry out such a detailed examination. He just changed the order of the word. When we investigate in detail, we hear the sound with entire eyes. We see colors with whole ears. This is not a mistake. This is what Dogen says. And this is not Dogen's mistake. This is what Dogen wanted to say. We need to hear with eyes and we need to see with ears.

[44:03]

Dogen said this is not used this expression. Actually, this expression came from Tozan. Tozan Ryokai was the founder of Chinese Soto Zen about Mujo Seppo. Mujo is insentient being, expanding Dharma. In the conversation between Tozan and his teacher, Ungan Donjo, this expression, we can hear the expanding of Dharma by a non-sentient being when we see with ears and when we hear with eyes. This means, you know, probably yesterday I said about Nama Rupa.

[45:08]

Nama Rupa. Nama is a Sanskrit word for name. And Rupa is material. And Nama Rupa in this case means the object. Our object is combination of name and the matter, the thing. And somehow because of our karma, karma means our experiences from our birth. Because depending upon how, where we are born and how we are We have certain fixed way of thinking and making judgment. We create certain picture of the world and certain system of value. And then we meet, we encounter with something, almost automatically we think, you know, this is good.

[46:17]

So I want this, to make it, I want this my possession. Or something I don't like or we don't value, we want to try to keep it away. But somehow they come more often. So we become angry. Or I hate this. This is a tool first two of the three poisonous minds, greed and anger or hatred. So, when we encounter each and everything as Nama Rupa, we have either greed or anger or hatred, depending upon whether this is something I like or something I don't like, or even this is mutual, When it is mutual, we don't pay attention even, or we just ignore.

[47:20]

That is one of the three ways our ignorance manifests. Ignorance means those materials are not Nama-rupa, and those materials or objects are not really there. But because of lack of wisdom or that is ignorance we think these are true things and I really like this and really hate that and I start to chase after something to get it make it my possession or I try to escape from those terrible things This chasing after something and escaping from something makes our life samsara. We are always running towards something to get something or running, escaping from something.

[48:26]

So we need to always run. And we cannot... Sometimes we can be successful and we can get everything we want. But more often we are not so successful. So, we feel pain and we feel suffering. That is a way, basic way, we make, we create samsara. We make our life as samsara. But, when we hear with eyes, that means this is not la maruca. That is the time when each and those things reveals as it is. It's not influenced by my biased way of viewing things.

[49:27]

When we see with ears, This is a kind of strange expression, Zen master's expression. But see with ears, hear with eyes, and so on. That means when we live with such an attitude, these things, the objects, are not material. So we don't need to run after something or escaping from something. We can be right now, right here. on the very peaceful foundation. And we receive what is given, whether it's a delicious food or not so delicious food. And we are grateful. And if we have something to offer, just offer as much as possible. If we live in that way, our life is not running after something or escaping from something.

[50:34]

Our life is not a give and take, but receive and offer. Same thing, same movement, but give and take and receiving and offering. As a nature, not nature, but as a... quality of our life, it's opposite. If we want to get this thing or if we want to escape from that thing, but when we receive it with gratitude and we offer it, you know, both are just a movement of things and heart, exchanging. But depending upon our attitude, the quality of our life becomes completely different. And that difference is our practice.

[51:40]

How we can live with the attitude of receiving and offering instead of, you know, taking, giving and taking. Well, here we are. Please. I don't know, I don't understand if it's related to this or not, but in Kama Sama, they have a sea. They have? The character for sea, Yuru, is in there. Sea. So, does it literally mean seeing the prize of the world? Or is it just the translation? Oh, Kannon. Yeah, that means seeing the sound. The full name is Kanze-on. Well, in this case, kan is to see and se is word.

[52:54]

And on is sound. Yeah, I think this is correct. Yeah, so Avalokiteshvara. Kanze-on is Avalokiteshvara. And the name of this Avalokiteshvara, one of that translation is Kanze-on or Kannon. And this means seeing the sound of the world. seeing the sound of, what it means, the sound of people or living beings suffering. Here we are. So we see, when we investigate this point of our practice, we see No, first we hear the sound with our entire eyes. And we see colors with whole ears.

[53:59]

That means we see with letting go, or opening the hand of thought. Furthermore, we open the single eye of the monk. This opens the single monk. came from one Zen master's statement. And Dogen Zenji quotes this master's statement in Shōbō Genzō Kō Myō Kō is light and Myō is brightness or

[55:08]

Nyo can be illumination. Sometimes I translate this as radiant light. And in this chapter of Shobo Genzo, Dogen Zenji quotes one Zen master whose name was Cho-sa, or Cho-sha, Cho-sa. He said, entire ten direction world is monk's eye. Entire ten direction world is monk's eye. And entire ten direction world is monk's day-to-day words, kajo-go. Kajo.

[56:28]

Go. Kajo is day-to-day, everyday life. And Go is words. So, the words we use day-to-day, everyday. Like, good morning. Or, how are you? How are you doing? Or, good evening. All those words are, it's said, the ten-direction word is Monks here mean shaman. Shaman is a transliteration of Indian or Sanskrit word shuramana. Shuramana refers to the Indian religious or spiritual practitioners. Buddha was called Shuramana or Shaman. Anyway, so, this is the Master said, the entire Ten Direction world is monks' everyday world.

[57:42]

And also, the entire Ten Direction world is monks' zenshin, entire body. Zen, Shin, and continued. The entire Ten Direction world is Jiko no Kōmyō. Jiko is self, and Kōmyō is this world. radiant light. So the entire ten direction world is the radiant light of the self. And he continued, entire ten direction world exists within, within the radiant light of the self.

[58:52]

And in the entire ten direction world, within, he said, within the entire ten direction world, there is no one who is not the Self. There is no one who is not the Self. So basically what he is saying is, you know, as an individual being, we are a very tiny part of the entire ten direction. And yet, This ten direction world is itself radiant light of the self. So, as I often say, from the side of myriad dharmas, there is no such thing called the self. The self is included within the myriad dharmas. We cannot say self is outside of myriad dharmas.

[59:58]

You know, this self and myriad dharmas is the Phat Dogen uses in Genjo Koan. But from, we see this same reality from the self. In this entire ten directions is the self. You know, this relationship between each and every being as a knot of this network and this entire net. So each knot is different and this thread is transparent so we don't see the thread. So each knot looks like independent like we, me and you and all beings. But when we touch one knot touch the entire net. So the self is nothing other than this network, this net.

[61:00]

That is what this Zen Master is trying to say. So this entire world is the radiant light of the self. Anyway, this, as this Zen Master said, this entire world is a monk's eye. So we need to use that eye when we investigate these points, not our, how can I say, these two eyes. But that means we need to use dharma eye instead of, you know, human eye. And when we investigate in that way, we find that this is not a thing in front of our eyes, and this is not an object in front of our eyes.

[62:14]

He repeats the same thing twice. That is, when we see this structure, not from this point of view as an object, but we see this using this eye. This ten-direction world is itself eye, our eyes. So when we see this reality using this eye, this one eye, then this one network is one piece of bright jewel. So there is no separation between self and others, sense organs and object of the sense organs. We see this as oneness, and it's not static, but it's moving and changing.

[63:15]

And that is called Zenki, total function. So we are part of this total function. And within this total function, it says, there are gentle faces. One is smiling. and another is blinking his eyes. You know, of course, this refers to the Dharma transmission from Shakyamuni Buddha to Mahakasyapa. When Mahakasyapa holds one stalk of flower and blinks his eyes, you know, Mahakasyapa smiles. So, when we see this ten directions with this one eye. You know, this is happiness.

[64:18]

This, you know, one gentle face is blinking and another gentle face is smiling. Shakyamuni and Mahakasyapa. And at that time, you know, dharma transmission is done. That means when we doing things with this eye, this one eye of the monk. You know, we live together with other beings, all beings. And that is the time when Dharma is transmitted from Shakyamuni to Mahakasyapa. And so, we can experience it. what happened between Shakyamuni and Mahakasyapa at this moment. If... only if we have, you know, this one eye and we see things with ears and we hear sounds with eyes.

[65:26]

But it's very difficult. And yet it's always happening. What is the feeling? Oh, this key? You mean the kanji? OK. And he said, this is the single moment of the dignified conduct of a practiced Buddha. So, when we see things with this attitude, seeing through one entire eye as a whole, this is a time of Dharma transmission, and this is the moment of dignified conduct of Gyo-butsu or practice Buddha.

[66:29]

And in that moment, This is a single moment of the dignity. I'm sorry, here it is. This is neither being pulled by things nor pulling things. So there's no pulling each other, but this is Being pulled things and being pulled by things is, you know, there is separation between self and the object. And sometimes we pull the things to make that thing as my position. Sometimes we are pulled by those things. That is our usual way of thinking. We pull things or we are pulled by the things. We pull people or we are pulled by people.

[67:36]

But there is no such subject-object separation. But this is the total function of the entire ten-direction world. So this is not no-verse and no-fabrication. of interdependent origination. This is again a kind of a paradoxical expression. This is what Dogenzenji is saying is the reality of interdependent origination. But he said this is not. No birth and no fabrication of interdependent origination. That means, if we think, oh, I understand that, then we miss it. So, this is not something within the phrases, words and phrases, or within thinking. So, whenever we grasp it, we have to negate it.

[68:44]

This kind of negative statement or a paradoxical statement means that is true but we should not grasp it. We should not understand it using our words and concept but we open our hand and just see it and do it. And also this is neither original nature nor dharma nature. Actually this is original nature and dharma nature. And this is neither abiding in the dharma position. Abiding in dharma position means, as Rogen said in Genjo Koan, in each moment, at the moment of firewood, firewood stays at the dharma position of firewood. And there is before and after. Even though there are before and after, the before and after is cut off. That is dharma position.

[69:47]

You know, this is the first Dogen is said in Genjo Koan. But here he negated. This is neither abiding in the Dharma position nor just being as it is from the beginning. So there's no changing, just being as it is. He negates all of these things, but at the same time he is saying these are the reality. But if we grasp these words as a concept, then we miss that reality. It is not only affirming justness. This is simply practicing Buddha with dignified conduct. So don't understand this as a philosophy, or theory, or teaching.

[70:49]

But we should do this. We have to practice this. This is simply practice Buddha with dignified conduct. Excuse me. I think we have time to go next paragraph. Therefore, in the way of practicing for the sake of the Dharma and for the sake of the body, we entrust our life and death to the mind. I think this mind is not the opposition of body. This mind is not a function of four skandhas. we entrust to this mind is same as another word for this Zenki.

[71:51]

This entire structure is the mind, including self and ten directions, self and myriad dharmas. In the dignified conduct of dropping off of life and dropping off of death, we entrust our life and death to the Buddha. So we entrust our life and our death to the Buddha. Buddha is also another word for this structure. Within this interconnectedness, We are born as a knot of this network and we are moving around, coming and going for a while, as far as we are living. And we disappear within this network.

[72:56]

We never get out of this network. And we are living as a part of this total function or shin or butsu or buddha. So, we give our life and death to those things. Not things, it's one thing, singular. Therefore, it is stated, the myriad dharmas are only mind. Myriad dharmas within this network is only one mind. And three words refer to the world of samsara as a world of desire, world of rupa, or material, and world of without material, or arupa. But this triple world refers to this entire world, wherever we are, whatever condition we are.

[74:06]

That is one mind. That is how Dogen Zenji used this word, mind or shin. Pardon me? Yeah, sometimes it is called one mind, or isshin. Busshin, Buddha mind. So this mind, or this shin, is not our psychology. But this mind refers to this structure of, you know, self, all beings, including this self, are within this network of interdependent origination. So from one side, there's no such thing called the self.

[75:11]

Only the network is there. But from another side, this entire network is the self. Two sides. Please. Is it like Indra's net? Yes, it is. Indra's net. Yeah, this is exactly Indra's net. Moreover, to speak further of going beyond. So this is not where we can stay. And we say, now I understand. Then Dogen said, that's too early to say, I am understanding, I understood it. We need to go further. He is always saying, go further, go beyond this. So, excuse me. Moreover, to speak further of going beyond, there is a statement by only Buddha.

[76:21]

So, these are the saying or statement by human beings, by practitioners, or by the beings within this network. But, Dogen said, there is a statement, you know, stated by this unison itself, not word from human beings. But only this statement is by this mind. That is, fences and walls, tiles and pebbles. So this mind, or this scene, is nothing other than fencing and walls, tiles and pebbles. This expression came from a question and answer between a monk and Nanyo Echiu.

[77:24]

Maybe I don't need to write it. I don't have time. Nanyo Echiu was a disciple of Huinan, the sixth ancestor. And Dogen Zenji very much respected this person, Nanyo Echiu. And someone asked Nanyo Echu, this Zen master, what is the mind or heart or shin of ancient Buddha? What is the mind or this shin of ancient Buddha? And Nanyo Echu replied, fences and walls, tiles and pebbles. That means everything. These are not special things. Everything within this network is the mind or heart or Shin of ancient Buddha. And Dogen Zen said this is the statement by this Shin itself.

[78:34]

So this Shin expresses itself by or not by, but as, as fences and walls, tiles and pebbles. That means this shin reveals itself as all myriad things. So all myriad things and this one mind, or one heart, or our Ishin is exactly the same thing. That is not a statement by an observer like a human being. But according to Dogen, that is a self-statement by this mind. This is the dignified conduct of a practicing Buddha. So that means we are part of it. So that means we are this big mind, one mind.

[79:37]

And if we say we are the big mind, that is a mistake. Our practice is directly connected with this mind. So our practice is an expression of this total work, total function. But if when we think, therefore I am enlightened or my practice is a total function, then we cut off the connection by thinking. By thinking I am or we are or my practice. We cut off that network. But even if you don't practice, aren't you still an expression of that? Yes. Yes. We cannot get out of this. But our practice is intentionally vow to live as a part of this network.

[80:45]

So our vow is to participate in this total function of this shin. So, further, this is not what gradual enlightenment or original enlightenment can reach. Those are the common Buddhist technical terms as a concept to try to explain this reality. So, as a concept or Buddhist term, these are not mistaken. But if we grasp this concept and think, I understand it, I get it, then we lose it. So these are not what gradual enlightenment or original enlightenment can reach.

[81:48]

No concept can reach this reality. Only our practice, only our action, our participation, makes it. Much less non-Buddhist, two vehicles, three stages of the wise or ten stages of the sage can reach. This dignified conduct is simply not understanding of each person and not understanding of each thing. Person and thing is a practitioner and the things the practitioner practice together. So, not understanding is a very positive word. Usually, not understanding means lack of understanding. But Dogen Zenji used this expression, fu-e. understanding in a very positive way.

[83:02]

That means we understand it and yet we open our hand and do it. It's like after we learn how to drive and we forget those knowledge and just drive. Then we just drive carefully. We don't think about, you know, each part of the car or about the many rules, many traffic rules. But somehow, when we are attentive, without thinking, you know, we can drive a car. That is what this not understanding means. So this doesn't mean lack of understanding. but understand it, but let go of that understanding and do it. Even if it is a vigorous activity, it is as it is in each moment.

[84:17]

This vigorous activity is kappa pachi. That is like a vigorous activity like a fish is jumping out of the water. But it is as it is in each moment. So natural movement of life. And it is One piece of iron rod. No separation. Seamless. One reality. One piece of iron rod. And yet, at the same time, these are the two heads both moving. This expression came also from this person, Chosa's statement. Dogen Zenji quotes this conversation between Chosa and one of his monks.

[85:29]

The monk asked this Zen Master Chosa, what do you call, earthworm. The earthworm It's cut into two, into two pieces. And both pieces are moving. Which side is this Buddha nature? Then, you know, each and every... All living beings have Buddha nature. So this earthworm has a Buddha nature. But when it's cut into two, which side? is buddha nature. And fish side is not buddha nature. That was the question to Chosa. And Chosa said, what is makumozo? Something like don't have illusory thinking. Don't have illusory thinking.

[86:33]

So to see in that way is illusion. But the monk asked again, Even so, both sides are moving. Still moving. So, which side has the Buddha nature? Then, Chosa said something else. What did he say? Yeah, he said, it's just a fire wind and fire does not disperse. That means five skandhas are not dispersed. It's still together, so they are moving. But it has nothing to do with Buddha nature. Anyway, by quoting this expression, both head moving, Dogen Zenji is, you know, trying to show two sides of one reality.

[87:35]

One side is one iron rod, one seamless piece, no separation at all. But from other side, two sides are always moving. That means duality and the total reality beyond duality are there, both there. you know, within our life. Our life is like one piece of iron rod. And yet, within this iron rod, there are many separate things, many individual things. And we have to see this reality from both sides. That is what I have been continuously saying from the first day. And I think that is what Dogen is continuously saying. But usually we think this is true or that is true.

[88:41]

We want to make a choice. So we have to study this way for many years. Maybe this is time I finish, I stop talking. Let me read a few more sentences. One piece of iron rod is not a matter of long or short. So, this oneness or seamless reality is not a matter of long or short. There is no way to compare that there is nothing to compare with this reality. So we cannot say big or small, or short or long or short. There is no way to evaluate this.

[89:41]

And two heads moving is neither self nor others. Two heads are moving, but yet still these two heads are the self. It's not the self and others. There's no such separation between self and others, or subject and object. These two are moving, but moving as a total function, as a part of this universal movement. And one more sentence. When the power of expressing one's own insight and throwing oneself into the function of Buddha's ancestor is put into practice. Dignity covers the myriad dharmas. And the eye can see much higher than the common people's way of viewing things in this generation.

[90:47]

So often we see things in this way and we practice and live as a part of this total function." He said, dignity, this dignity in the expression dignified conduct of Gyōbutsu or practice Buddha. Dignity covers this entire ten direction world. So that makes our conduct, our way of life dignified. So dignity came from this structure of one and all beings are together. And if our activity, if our action see or include both sides, Then we feel dignity within that action or activity.

[91:53]

Not only simply my personal, ego-centered action to benefit this person. But when we do things as a part of this total function, we feel or we find dignity within that action. the eye can see much higher than the common way of viewing things as in the world. That means our usual common way of viewing things by, you know, excuse me, separate or make distinction between like, dislike, or important, not important, or those, that kind of, you know, dualistic way of viewing things. And we start to run after something, or escape from something.

[92:55]

This is the source of dignity. Okay, I think we need to stop.

[93:04]

@Text_v004
@Score_JJ