Good morning, everyone. This is the last day of the Sesshin Night. I hope so. I don't believe six days have already passed. It's so quick. Anyway, so we are close to the end. page 15, the last paragraph of page 15, on the right-hand side. Again, since ancient times, wise men and sages have also lived by the water.

[01:04]

When they live by the water, they hook fish, or they hook people, or they hook the whey. These are all water styles of old. And going further, they must be hooking the self, hooking the hook, being hooked by the hook, and being hooked by the way. So from this paragraph he talks about people who live by the water or the water as dwellings of sages and wise men or Buddhas and ancestors. And in this section Dogen talks about how not Harvard, about the transmission of the way from teacher to student.

[02:13]

And living by the water is fukin, or fishing people. You know, this is a kind of interesting fishing. You know, there's no bite. It's very difficult thing to fish without a bite. So he said, again, since ancient times, wise men and sages have also lived by the water. And when they live by the water, they cook fish. They fish. There are some Zen masters who at least one, who used to be a fisherman before he became a monk, whose name was Gensha, Gensha Shibi. He was the person who said, this ten-direction world is one bright pearl.

[03:19]

And Dogen discussed about this expression in Shobo Genzo Ikka no Myoju, One Piece of Bright Pearl. And, you know, to live by the water and hook the fish, or just fishing, is... people, that means disciples, that is the way they try to transmit Dharma. and hook the way. That's the way the masters hook the way to keep the way, keep the practice of the way. That is how this Dharma has been transmitted from Buddha to us.

[04:23]

So all the masters are, in that sense, lived by the water and fishing. without bite. And these are all water styles of old. In the previous section, when he discussed about the mountains, he said that was a mountain style of life. And he said here, water style of old means the ancient people, or old Buddha. And going further, there must be fukin-the-self. So in that sense, in a sense, those masters are fishing not someone else as a student or disciples, but they are fukin-fishing themselves. You know, as I said about Ucha Moroshi's saying, when I asked to be ordained as his disciple, he said he never encouraged people to be a priest or monk.

[05:45]

So he was not really fishing. He was just practicing for himself. He was just fishing himself. But somehow I wanted to be hooked. But, you know, he didn't hook me. So I have to hook myself. So we are hooking the self. In the way, you know, we practice within the sangha, we are fishing the self. And this is the dogma, hooking the hook. In that sense, this is not me that is hooking the self, but actually this is an entire world of hooking, only hooking.

[06:47]

There's no person who is fukking, and nothing, no self which is fukked. But fukking is fukking, or fukk. Fukking the fukk, or fukk is fukking the fukk. You know, that is... Sawakiro Shofu said, in our zazen, we do the self with the self, by the self, for the self. So nothing, no separation between subject and object. That expression came from, you know, Dogen's saying, you know, to convey our self to all beings and carry out practice enlightenment is delusion. But all beings come to other self and carry out practice enlightenment is enlightenment. So when this person is hooking something, then that is not real practice.

[07:54]

But, you know, Zazen, another expression of Sawakiroshi is Zazen is doing Zazen through this body and mind. So Zazen is sitting Shohaku. It's not Shohaku is sitting Zazen. Or Zazen is sitting Zazen. You know, as Sawakiyo said, self is doing the self with the self. Self is doing the self. That means shohaku is doing shohaku. You know, when I thought about the English expression, it is raining. As I said before, I was thinking, what is this heat? kind of strange things to me, but I felt it has very deep meaning. What is this eat? And I thought maybe, you know, this eat is shohaking.

[09:09]

So there are no such things called shohak, but it is shohaking. You know, then what does this eat? This is very, I think, interesting koan. Using the English language. Anyway, so there's no subject and object. Subject and object is one thing within this, you know, strange dharma. And hooking the hook, being hooked by the hook, and being hooked by the way. Actually we are hooked by the way. So actually the subject of this strange fishing is the way. So the way is hooking the way. And Dogen picked up one example of that person, who was a master who lived by the water.

[10:18]

That was in Chinese pronunciation, De-Chen, or in Japanese, Toku-Jo. Long ago, when the preceptor Dechen suddenly left Yaoshan and went to live on the river, he got the sage of Huating River. This English word, preceptor, is a translation of Osho. Osho is a transliteration of the Sanskrit word. I forget the Sanskrit word, but that means in Indian Sangha, when a person was ordained, he needed a teacher. And in order to be the teacher, the person, the teacher should be at least practicing for 10 years.

[11:26]

And that person is called... A person who has been practicing at least 10 years can give precepts to the novice. So, Osho means the person or teacher who can give precepts or ordain someone. But in China and Japan, Osho is used not specifically as a person who can give precept, but Osho is used as a very common word to call a Buddhist priest. So here, I don't think precept is a good translation. But it's not a mistaken translation. Please.

[12:28]

Osho. O-S-H-O. Osho. Please. Pardon me? Is that Yaoshan? Yaoshan, yes. Yaoshan is Yakusan in our lineage. So this person, Tokujo, since I cannot pronounce Chinese correctly, I use Japanese pronunciation. Please. You know, Lin Chi becomes Rinzai, Tokujo. Why is there this, you know, the changing of, you know, from, in China it's one pronunciation,

[13:31]

because Japanese people couldn't pronounce as Chinese. You know, even in Western culture, you know, for example, Some people's name in Bible is different pronunciation in different ways in different countries. In French, Spanish, English, or Swedish. Same name is pronunciated in different ways. Same thing. And also, you know, pronunciation has been changing in the history. This is, you know, almost 1,000 years ago.

[14:46]

And even within the history of China, the pronunciation has been changed. So in some cases, Japanese pronunciation preserved the old Chinese pronunciation at that time. So, you know, there are many different cases. But in Japan, we pronounce Chinese word as Japanese way. And even, you know, we write in English, day chain. You know, we cannot really pronounce as Chinese people pronounce. Because in Chinese, You know, each word has a tone, four different tones. So unless we know the tones, you know, even if we pronounce as this alphabet is telling us, it might be completely different meaning for Chinese people by hearing.

[15:50]

So this is a way American or non-Chinese people pronounce Chinese names. So we are creating another tradition now. Anyway, this person, Tokujo, was called Sensu Tokujo. Sensu means boat boy because he was a boatman. He was a disciple of Yaoshan, or in Japanese pronunciation, Yakusan. Yakusan Igen is a student of Sekito Kisen. So, in Nogen's writings, it says suddenly, but I don't think it's suddenly. He left because Yakusan, his teacher, died. went to live on the river.

[16:54]

He got the Sage of Hwa-Ting River. Anyway, I think the story of this person, Sensu Tokujo, has something to do with the fact that Dogen is writing Sansuikyo and also Dogen's personal life. I'd like to talk about the story of Sensu Tokujo. This is a very interesting story and I think Dogen liked this story. This is a translation by Andy Ferguson in the book Zen's Chinese Heritage. First, he introduced who is Sensu Tokujo.

[17:59]

He lived 805 to 881. Sensu Tokujo, he wrote Chinese pronunciation but I say in Japanese, also known as the boatman or boat monk. was a disciple and Dharma heir of Yaoshan, or Yakusan. His lay home was located in... Well, I don't think we don't need to know his birthplace. But, when Yakusan died, Another disciples, well-known disciples of Yakusan are Dogo Enchi and Ungan Lonjo. Ungan is a teacher of Tozan. So those are kind of important people in our lineage.

[19:04]

So they practiced together Sensu Tokujo, Dogo Enchi and Ungan Donjo. And when Yakusan, their teacher, died, you know, they discussed how to continue to practice and how they should, how can I say, continue Yakusan's dharma. And this person, Sensu Tokujo, said to Dogo Enchi and Ungan, in this way, you two must each go into the world your separate ways and uphold the essence of our teacher's path.

[20:09]

So you should go out, go to the world and have a monastery and teach students and continue the Dharma of, you know, Yakusan. But Tokujo said, my own nature is undisciplined. What does this mean? Undisciplined. Undisciplined. Undisciplined. So lazy. Lazy. So he said, I'm a lazy person. I delight in nature and in doing as I please." So he didn't like monastic practice. Yeah. I'm not fit to be head of a monastery, so he don't want to be a teacher or the abbot of a monastery, so he asked two of his Dharma brothers, you know, you should be abbot.

[21:23]

I don't want to do that. But remember where I reside. So he will not establish his own monastery, but he asked his Dharma brothers. But remember where I reside. And if you come upon persons of great ability, send one of them to me. So he's kind of cheating. He's trying to hook up a disciple without having a monastery. That's what he's going to do, hooking up a person. Let me teach him and I'll pass on to him everything I've learned in life.

[22:27]

In this way I can repay the kindness of our late teacher." So after that he went to this river and lived as a boatman. That means he ferried people crossing the river. So, you know, this is a kind of an image of Bodhisattva practice. Not live in a monastery, but be in the world and ferry people between this shore to other shore and come back to this shore, you know. That is a kind of Bodhisattva practice. So he is not necessarily lazy. But he himself said he is lazy. And so he started to live by the river as a boatman.

[23:34]

And later, Daogu, or Daogo, Daogo Enchi, went to somewhere called Jinko, where he happened to see Jiashan Shuihui, in Japanese, Kassan Zenne. He's also a great Zen master. I mean, not this time, but later he became a great master. When Dogo met this person, Kassan was not a Zen priest. He was already a teacher according to Kishizawa Roshi in Tendai school, but we are not sure. Accidentally, when Dogo visited some temple, this person, Kassan, gave a lecture.

[24:40]

He was giving a lecture. A monk, attending the talk, asked Kassan, What is the Dharmakaya? What is the Dharmakaya? Then Kassan said, The Dharmakaya is formless. Dharmakaya is, you know, is the Buddha's body as Dharma, means the reality of all beings is Buddha's body. And as a Dharmakaya, you know, each and everything is formless. There is no form. You know, that is what this person is saying. And the monk asked, Fat is the dharma eye. How we can see that dharma body? We can see the dharma body only with dharma eye. You know, this is the true dharma eye in Shobo Genzo.

[25:43]

So fat is the true dharma eye with which we can see the dharmakaya which is formless. Because it is formless, it cannot be the object of our eyes or nose, tongue, body or mind. So, what is this formless reality? And how can we see this formless reality? With, you know, this Dharma-I. And Je-A-Shan or Kassan said that Dharma-I is without defect. What is defect? Errors? Defect? OK. Mistakes. I think it's, you know, it's something to do with expression of a kūge. Kūge is a... kūge literally means a flower in the sky.

[26:48]

You know, when we have some problem with our eyes, we see something like a flower in the sky. So, Dharma eye has no such, you know, problem, distortion. That is what Kassan replied, I mean, answered. The question is what is the Dharma-I? Kassan said that the Dharma-I is without defect. When he had he means Dōgo, had this question and answer. Dōgo laughed loudly in spite of himself. Dōgo was listening to this Dharma conversation and Dōgo started to laugh. Kassan got down off the lecture platform and said to Dōgo,

[27:57]

So, since, you know, one person is laughing at him, he, you know, got down from the dharma seat and asked, what is wrong? Something I said in my answer to that monk was not correct and it caused you to laugh out loud. Please don't withhold your compassionate instruction about this. So please, you know, give me your teaching." So he felt there was something lacking in him, even though he was already a teacher. I think this is very important. Do you think he was saying that seriously, not sarcastically? I don't know. You know, this is a story. There are many of this kind of story in Zen texts, but they didn't have a tape recorder.

[29:03]

And no one really remembers all these stories. And when we read different texts in that kind of a chronological order, we found the story develops. And it's getting more and more interesting. and meaningful. So in the beginning, you know, the story is very simple, but it's getting more and more philosophical meaning. So, you know, Chinese people like stories. Instead of, you know, like their idea or philosophy in a logical way, they use stories. So we don't need to think these stories are really happened. But these stories are expressions of Chinese Zen practitioners' ideas. So we don't need to cling to whether this is true or not.

[30:06]

Then Dōgō said, you have gone into the world to teach, means you are already a teacher. But have you not had a teacher? You are already a teacher, but do you have your own teacher or not? Kassan said, I've had none. May I ask you to clarify this matter so could you be your teacher? Then Dogo said, I cannot speak of it. I don't tell you. I invite you to go see the boat monk at Huaping." So he sent this person to Tokujo, the boat person. And Kassan said, who is he? What is that person? Then Dogo said, above him there is not a single roof tile.

[31:19]

Below him there is no ground to plant a hole. I don't really understand what this means. Above him there is no roof tile. Maybe he is homeless. Maybe. And he has no property. So he is really, how can I say, just a person within this entire universe. If you want to see him, you must change into your traveling clothes, so you should go." And somehow he left his sangha and went to visit this boat person. After the meeting was over, Kassan packed his bag and set out for Xuanting, that place. When Tokujo saw Kassan coming, he said, so they are already there, Your reverence, in what temple do you reside?

[32:34]

Which is your temple? When Kassan said, I don't abide in a temple, Where I abide is not like. So he said, I have no temple to abide. You know, this dialogue between Tokujo and Kassan has something to do with the original question and answer. So these are connected. That is the Dharmakaya and that is the Dharma-I. And no abiding is, you know, one side of the dharmakaya. There's nowhere to abide. So everything is empty. Everything is changing, moving, you know, as the mountain is walking.

[33:38]

Tokujo said, it's not like. Kassan said, where I abide is not like. Then Tokujo said, it's not like. It's not like what? It's not like what? It's not like is nothing fixed. But Tokujo asked, it's not like what? Then Kassan said, it's not like the Dharma that meets the eye. That means, you know, usually there's something which meets our eyes. This is also something to do with Buddha's teaching. The action of contact is a source of problems. How can we meet with everything, all people, without creating the poison?

[34:47]

That is one of the basic points of Buddha's teaching from the Buddha's time to Dogen. and there are many different theories or philosophies and approaches or practices. Anyway, Kassan is saying, you know, there is no Dharma in front of my eyes. That is the Dharma body. So he doesn't see anything, any particular thing. That means he really sees the emptiness of all beings. And then Tokujo said, where did you learn this teaching? Where did you learn this teaching? Then Kassan said, not in a place which the ears or eyes can perceive.

[35:55]

I learned this, I studied this, not from Serbian teacher, but where the ears or eyes cannot perceive. That means there is no dichotomy between eyes and object of eyes, ears and object of ears. That means going beyond this dichotomy of subject-object or sense organs and object of sense organs. And that is what the Heart Sutra said. No eyes, no ears, no nose, no tongue, no color, no sound, no taste, no touch, no nothing. You know, this is Kassan's answer. Then, Tokujo said, this saying of Tokujo is very interesting and important in Zen.

[36:59]

A single phrase and you fall into the path of principle. Then you are like a donkey, a donkey tethered to a post for countless eons. Do you understand? into the path of principle. I don't like this translation anyway. Then you are like a donkey tethered to a post for countless eons. A donkey tied to a post, to a post for countless eons. Let's see here. original expression, Tokujo said, or in this text is... Iku... Gatto no... Go... Mango no Keroketsu...

[38:20]

Ikku is one ikku, gatto no go, man or ban, go no, kei, ro, ketsu. Ikku means one phrase, one word. Ga means to meet or to join. And to means head, head. So gatto means head and two head get, you know, meet and hit each other. That means the, and go means word. So, one word or one phrase which is... so it means hitting the mark.

[39:38]

So, the right expression, really good expression to hit the mark, to hit the reality or truth. I don't think this gatto means the you and phrase. In here he said single phrase, single phrase and you meet. and fall into the path of principle. I don't understand this word, fall into the path of principle. But it just said one phrase, hitting head, one phrase, that is hitting head word. That means one phrase, which really hit the mark, is, one is ten thousand, Go is kalpa, 10,000 kalpas. So this is the subject of this sentence, is.

[40:44]

Bango, ke means to tie, so tethered. Ro is donkey. And ketsu is a stake or pole, you know, in, I think, In ancient China, they tied a donkey on a stake, not to let the donkey go somewhere else, but the donkey needed a space to move around. So they tied the donkey on a pole and the donkey walked around the pole. And what Tokujo is saying here is the word or expression that is really the mark can be, or is, that stake which tied the donkey and not let go freely.

[41:55]

That means, you know, your expression is, I mean, Kasan's expression is right, but that is the pole which keep you tied and not make you free. You know, when we start to study or practice, we have some problems usually or some questions. And we study or practice in order to find the answer to our questions or find a way to get out of the problem. And I think almost always we start to practice with such a condition. And when we are lucky, we find some answer to our question or some way we feel we get out of this problem, certain problem, particular problem for me. Then we think, oh, this is Dharma.

[43:01]

This is practice. This is Buddha way. And we cling to it. Even though that is really true teaching and true practice, we cling to, this is Dharma. And we are tied on this pole, or stake, and we walk around this pole. You know? So even if this pole is really a true Dharma, pole is just a pole. So this is the same idea with the expression of golden chain. You know, before we practice, we are chained with an iron chain. But when we start to practice, we find the truth in Buddha's teaching. And somehow this teaching becomes a golden chain.

[44:04]

It's gold, not iron, but still a chain. We are chained. We are chained by Dharma. And that is a kind of still a limitation. I think that is the main point of this story. So he said, what you are saying is still a stake. It's OK, but that's just a stake, and you are just walking around that stake. And Tokujo said, you have let down a thousand-foot line. He's talking about fishing. thousand foot line of fishing.

[45:06]

You are fishing very deep, but your hook is still shy by three inches. You reach to the thousand feet deep, but you need three more inches. Then, why don't you say something? So, you should say a little more, three more inches. You lead to a thousand feet depth, but three more inches. That means you should say something more. And as Kassan was about to speak, so he tried to say something. Then Tokujo knocked him into the water with an oar. So they are on the boat, on the water.

[46:10]

You know, this is important point. They are on the boat. that is always changing, always moving. And this is the boat to ferry from this side to the other shore. So he was knocked into the water. This is important. Not discussing on the boat, but jumping into the water. When Kassan crumbled back into the boat, Tokujo yelled at him, speak, speak. Kassan tried to speak, but before he could do so, Tokujo struck him again. So he was still trying to say something. But Tokujo struck him again into the water.

[47:13]

Remember, this is a story. He then nodded his head three times. He stopped speaking, but he just nodded his head three times. That means, you know, he was really free from thinking. You know, thinking about the water. because he was completely in the water. He found he didn't need to say anything. Then, Tokujo said, now you are the one with the pole and line. Now you have the pole and line to fish. Just act by your own nature and don't defile the clear waves." So now you got it. So, I think that means I'll give you the fishing rod and thread.

[48:19]

Then Kassan asked, What do you mean by throw off the line and cast down the pole? That means Tokujo is giving his pole and thread to Kassan. And Kassan asks, why do you do such a thing? Then Tokujo said, the fishing line hangs in the green water, drifting without intention. And that is what Tokujo wanted to do. Just drifting without intention. Because he was a lazy person. Once he gave this pole and rod to someone else, he doesn't need to teach anymore. Kason said, there is no path whereby words may gain entry to the essence.

[49:27]

So, through words, or using words, we cannot get into the mountain. The tongue speaks, but cannot speak it. We can say anything which can be a right way to express the Dharma, but the tongue cannot speak it. Tokujo said, when the hook disappears into the river waves, the hook disappeared into the water, then the golden fish is encountered. That means when we stop fishing, for fishing is really getting into the water, hook is really getting into the water, the golden fish come up. What is this golden fish? Of course, the Dharma body of Buddha.

[50:35]

So, in order to fish the Dharma body, we should stop fishing. Then the golden fish come up. from that side. Not I get or I catch or I found or I own or attain the Dharmakaya. But Dharmakaya really appears when we stop fishing, actually. And that is the way we fish the Dharmakaya. Tokujo said this Kassan then covered his ears. So, he didn't need to hear anymore. So, he covered his ears. Tokujo said, that's it, that's it, that's it.

[51:40]

So, the transmission of Dharma is done. Then, he then enjoined Kassam saying, and he gave some admonition to Kassam. Hereafter, conceal yourself in a place without any trace. Place without any trace is the expression Dogen used before in Sansui Cho. So we should conceal ourselves, hide ourselves in a place without any trace. That means our practice should be really traceless. No attachment, no clinging. If the place has any sign, any sign means the sign of gamination,

[52:47]

Don't stay there. Leave. I stayed with Yak-Ya-O-Shan or Yak-San for 30 years. And what I learned there, I have passed to you today. Now that you have it, stay away from crowded cities. Don't stay in the cities. Crowded cities. Instead, plant your hoe deep in the mountains. Plant your hoe, H-O-E, deep in the mountains. It said, you know, Tokujo didn't have a place to plant the hoe. But Tokujo asked his student, plant his hoe in the mountains. and find one person or one half a person who won't let it die.

[53:59]

So, transmit this Dharma to even one person or even half a person. That means the number of people is not important. You don't need to establish a huge monastery, but you should transmit this Dharma to one true practitioner of the way. And this is almost the same admiration Dogen's teacher, Tenro Nyojo, gave to Dogen when Dogen went back to Japan. So I think this is kind of very important teaching for Dogen, too. Anyway, this is the end of the story. So I go back to San Sui Kyo. So, long ago, when the preceptor, Tokujo, suddenly left Gyaksan and went to live on the river, he got the sage of Xuantin River.

[55:15]

This sage of Xuantin River is Kassan. So he got... he hooked a person through disciple. And, is this not hooking a fish? So, Tokujo hooked a fish. And, it is not hooking a person. In a sense, it is hooking a person, that Kassan. And, is it not hooking water? Actually, Tokujo hooked the water, the reality of all beings. And, is it not hooking himself? And actually, that reality of all beings is nothing other than himself. So he hooked himself. And that the person got to see Tokujo, Rei-chen, is because he was Rei-chen.

[56:22]

That means, the person means the kassan, the student, got to see, he went to see Tokujo. the boat person. Because this person is Tokujo. Do you understand what I mean? Yeah, Kassan and Tokujo. Tokujo was actually Kassan himself. So he was, I mean, when he had of Tokujo from Dogo. I don't think he himself felt in that way, but from Dogen's point of view, that Kassan's true self is Tokujo. This is a kind of a relationship between teachers and students.

[57:26]

Yes. Yeah. Yes, yes. Sometimes Dogen uses the expression tan-den. Tan-den. Tan means single or singular. Den is transmission. Single transmission or singular transmission. And this word, single, means just one, one transmission. And we can interpret this expression, one transmission or single transmission. And I think I discussed this in the introduction of Wholehearted Way. Dogen used this expression in Bendowa. I could interpret it in a few ways. One is, only one thing, one dharma is transmitted from teacher to student. And another is... Let's see... The teacher and the student are one.

[58:39]

And there's nothing to transmit, actually. So we can see both sides. Yeah. Kassan was Tokujo. And Tokujo was accepting the person. Tokujo accepted Kassan. Because when Tokujo accepts a Kassan, how can I say? Tokujo's accepting the person is his meeting the person. You know, this meeting is very important. How can we really meet? with people, person. Meeting is a kind of contact.

[59:42]

It could be cause of problems. But when we really meet, we have real contact, then this contact doesn't create poison. Meeting or contact without producing poison is real meeting. And how is it possible? It's a really important point, not only in our practice of Zen with teachers and co-practitioners, but also in our day-to-day lives outside the Zen-do. How we can meet with people without producing poisons? And at least in the case of meeting between teachers and students, because there is no separation between teachers.

[60:47]

This is kind of an ideal thing. Not really. Not always. We are just ordinary human beings. So even between teachers and students, we often have conflict. And sometimes we create poison. But the idea of dharma transmission from teacher to student, or the relationship between teacher and student, is there's no separation as water. We are all both in the water. So, water for the water, or the way for the way. So there's no separation. How can we meet? with not only teachers, but with other people in this way. I think that is very essential point of our practice. How can we meet people? And then the contact is not the cause of problem, but contact is a cause of nirvana.

[62:01]

This is really a pivotal point. How can we meet with people or things without producing poison? Depending upon this point, our life and this world become samsara or nirvana. And here I think it's not possible to translate, but the meaning of Tokujo's name is important. Tokujo's name is In Japanese pronunciation, toku and jo.

[63:18]

And this is de-chen in Chinese pronunciation. But this toku means virtue. Virtue or merit. And this jo means sincerity. So, in Japanese, we can Read, you know, that person, this sentence, that person got to see Tokujo is because he was Tokujo. We can read as one interpretation. The person got to see Tokujo is, he is virtuous and sincere. But it's not possible to translate it in two ways. So I think futonon is important. And I think that is the point of how we can meet with others without causing

[64:32]

poisonous mind, its virtues or merit, virtues and sincerity. In this case, this virtue is, of course, virtue of the way, dōtoku. Or, as Rōgen said, the mountain has two virtues. Two virtues. One is always abiding peacefully, and another is always walking. These are two virtues of the way. So when we see those two virtues of the way, and we are very sincere, then we can meet with others without causing poisons. But in this English translation, we cannot read in that way. That is a kind of a difficulty to understand Dogen only through translation. Could you watch the Dalai Lama?

[65:39]

He does this. You should watch him whenever he comes in contact with a person. I think it's the person that's cleaning the hotel or fix the, you know, the governor or whatever. Whoever he meets, there is a, he's totally present with whomever that is, whoever that is. And it's exactly what you're describing. There is a one that is present until he moves and he meets the next person. Yeah, I met him a few times, but he's really such a person. He doesn't create problems or poisons. Really. Seems he's really free from three poisonous minds.

[66:42]

Well, I need to go further. It is not the case simply that there is water in the world. Within the world of water, there is a world. So here, water means the reality of all beings. So the reality of all beings is not a part of the world. But this world is a part of this reality of life. And this is true Not only within water, within clouds as well, there is a world of sentient beings. Within wind, there is a world of sentient beings. Within fire, there is a world of sentient beings. Within us, there is a world of sentient beings.

[67:49]

Within the Dharma realm, There is a world of sentient beings, wherever. Within a single blade of grass, there is a world of sentient beings. Within a single staff, there is a world of sentient beings. So, the world of sentient beings is really all over. And the reality of all beings is really also all over. in any part of the universe. And wherever there is a world of sentient beings, there inevitably is the world of Buddhas and ancestors. You know, we usually think the world of sentient beings is samsara. But wherever samsara is, there could be nirvana.

[68:52]

because samsara and nirvana is not two separate things or two separate stages or spaces or places. But whether or not we encounter with other people or situations with virtue and sincerity, we create samsara or nirvana. And a single blade of grass refers to working in our daily lives. And a single staff refers to the Master's teaching. Or our practice staff is used when the monks travel pilgrimage to see teachers and to practice. So, wherever we are, it can be a world of Buddhas and ancestors, if there is a world of sentient beings.

[70:01]

That means wherever we are, even in the practice center, it can be samsara. So we have to see from both sides. It really depends upon what kind of attitude we have, or what kind of spirit we have. You know, a community can be sansara or nirvana, or both, or neither. And the reason this is so, we should study very carefully. So we have to be very careful to study how we meet with others. and a little more. In this way, water is the palace of the true dragon. It is not flowing away. Water is the palace of the true dragon.

[71:04]

If you read the Afukanza Zengi, you know what true dragon means. Very good. Is true dragon appeared in Fukanza Zengi? Yes. I don't know what it means. Well, there is a story. All stories. In ancient China, a person who loved dragon, he collected all different kind of miniatures of dragon. and places all those dragons in his room. So one day, the true dragon thought, because this person loves dragons, even the not true one, he must be very happy when I visit him.

[72:07]

So, the true dragon visited his house, then the person was frightened and escaped. This is the story. So, we love, you know, miniature or how can I say, curved dragon. Curved dragon. But we don't like true dragon. And Dogen used this analogy Fukan Zazengi as a true Zazen. And, you know, we like the idea of Zazen, but we don't like really Zazen. So, here, Dogen said, this water, the water Dogen is discussing is the palace of true dragon. Or, in this case, the true person of the way, the person who is really living within the water, or awakened to the reality of all beings and really lives in that way.

[73:30]

So, it is not flowing away. You know, until here, Dogen, you know, discussed only flowing of water, the way water moves. He didn't say anything about water doesn't move, or no flowing. But here he said, as a palace of true dragon, the water doesn't move. Water doesn't flow. It's there. as dragon or fish sees water as their palace. If we regard it only as flowing, the word flowing is an insult to water. It is like imposing not flowing. So we should remember not flowing side of water. So water also has a virtue of flowing and not flowing.

[74:44]

You know, peacefully abide in each dharma position. And water is nothing. Water is nothing but water's real form just as it is. Water is the virtue of water. It is not flowing. This real form, just as it is, is. Nyoze jisso. Nyoze is the word I think I discussed before, but Nyo is like, and ze is this.

[76:05]

And this is translated as English suchness, thusness, as it isness, or just like this. So this is the word which refers to the reality as it is. Nyoze. This is the first word in Hōkyōzanmai, Nyōzen no Hō, the Dharma of Darseness. And Jissō, Jitsu means true or genuine or real, and Sō is form. And this jissō is a word used in the Dōta Sutra, in shōhō jissō, the reality of all beings or all existence. This reality is true form, jissō, shōhō jissō. And also, this jissō is a part of the long name of shōbō genzō,

[77:11]

Shobo Genzo, Nehan Myoshin, Jisso, Muso, Mimyo no Homo. Jisso and Muso. So, true form is no form. This is what has been transmitted through teachers and students. And this is what, you know, the Lotus Sutra said. This is to show this and to allow all beings to see this true form, or gisso, is the only reason all Buddhas appeared in this world. So this is really an essential point of Mahayana Buddhism and also Zen tradition. And Gogen said, this water is nothing other than this Nyozen-ho and true form that has been transmitted.

[78:22]

So, he said, water is a virtue of water. It is not flowing. Maybe we should say it is not simply flowing. It has a virtue of not flowing, too. So, in the thorough study of the flowing or the not flowing of a single drop of water... Here, a single drop of water means ourselves. We are a single drop of water. We are part of the water, but it's a single tiny drop. It appears and stays for a while and goes away. So when we see the two virtues of this, our own personal virtues of flowing and not flowing,

[79:38]

That means changing and improving or progress. And also the side of not flowing, that is peace, peacefulness. We find peacefulness without this not flowing side of water. So, not only the truth or reality that has been transmitted from teacher to student in Zen tradition, but also within our personal life, there are two virtues, two sides, flowing and not flowing. We need peace. And we are at peace in each moment. And we need to progress, we need to go certain direction. So this reality of beings is not something, you know, that abstract truth outside of ourselves, but he's actually discussing about this person's life, body and mind.

[80:51]

So, in the thorough study of the flowing, or I think this is not or but and, the thorough study of the flowing and the not flowing of a single drop of water, the entirety of the ten thousand things is instantly realized. This realization is also Genjo. So when we really, deeply, thoroughly investigate the condition, not condition, but reality of this being, we can study the entirety of the 10,000 things, everything. And the reality of 10,000 things is instantly realized or actualized within our own life.

[81:58]

And among the mountains as well, not only the water, but among the mountains as well, there are mountains hidden in jewels. There are mountains hidden in marshes. Mountains hidden in the sky. There are mountains hidden in mountains. There is a study of mountains hidden in hiddenness. Here he discusses about hidden. And this hidden is a translation of zou. Zo in Shobo Genzo. In the case of Shobo Genzo, that means storehouse. So, hidden could mean to store, to be within Shobo Gen, true Dharma I. That means we are hidden within true Dharma.

[83:15]

That means we really become true Dharma itself, true Dharma I itself. That is what, you know, Tokujo and Kasan discussed. Please. Yeah, when something is stored in the art treasure house, we cannot see it because it is stored. Please. I think so, yes. Mountain is hidden within mountain. We are hidden ourselves. You know, trees are hidden in the trees. Yeah, I think we can interpret in the same way. So, hidden is... You know, this is the last sentence of this section. Hidden is important. That means it's not revealed.

[84:21]

And yet, it is always revealed, you know, as Dogen said, in Tendrel Kyokun, nothing is hidden. Please. Yeah, same thing. So, when we are really one with the mountain, the mountain is hidden. And we are hidden within the mountain. And the mountain is hidden within the mountains. So there's no form. It's not kind of a... how can I say... an idea, but it's our practice. Within our practice, Buddha is hidden. Buddha is hidden means Buddha is stored. Within our practice of, for example, chopping vegetables, or cleaning, you know, ground or rooms, Buddha is hidden.

[85:29]

Please. I think so, yes. Even within the war, within bombing, within killing, Buddha is simply hidden. Well, I think it's time to stop. We have two more paragraphs this afternoon. I think I can finish. Keep going.

[86:30]

Keep walking.

[86:31]

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