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

[01:03]

So he lived for 120 years. Very old. So, I just read the text and if I need to comment something, I'll say. Please. Oh, Joshu. And Daibai Hojo, that is the person in the next section. And Wanshi Shougaku, that is also in this Gyoji later. And his own teacher, Nyojo, Tendo Nyojo. I think this section of Jōshū is one of the most important or essential part of this writing, Jōji.

[02:16]

It said, Master Jūshin, the great master, Shinsai, at Kannon-in Temple in Jōshū. So this Jōshū is the name of the town. where his temple, Kannonin, is located. You know, many Zen masters are called by the name of the place they lived. So this person, Jyoshin, his personal name, dharma name is Jyoshin in Japanese, first aroused the mind, this is body-mind, and aspired to seek the way think he was 61 years old. This is not true. This is not true.

[03:17]

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

[04:20]

when I meet 100-year-old person, if the person is inferior to me, I will teach him. So when he was about 60, he vowed when he, you know, traveling to visit teachers, he vowed to himself if even a seven-year-old boy or child is superior to him, he will ask him about Dharma and, you know, cultivate his way. And if he meet 100 year old person, if the person is inferior to him, he will teach him So he practiced, traveled in that way, and he made effort to study the way of Nansen in this manner for 20 years.

[05:34]

So after he was 60, he didn't have temple but traveled around until 80 years old. And when his age reached 80 years old, He first became the abbot at Kannonin Temple. Kannonin Temple is a temple of Avalokiteshvara in the east town of Joshu. Then he taught human and heavenly beings for 40-some years. So he started to teach when he was 80 until he died. around when he was 120. It seems true. I mean, it seems he really lived for 120 years old. So far, no one questions even modern scholars.

[06:38]

Please. Why do you think ? I'm not sure. Maybe he quote from certain text. Or maybe he make just a mistake. I don't know. Or someone who copied this made mistake. So we don't really know why. So he lived in this small temple for 40 years after he was 80. And he had never sent a single letter to his patrons to ask for donations. His monk's hall was not large without the front hall and the rear hall.

[07:44]

Front hall is an additional hall, additional seat for people who are busy and come just sit and read. And outside of the monks' hall, these days we call it a gaitan. And rear hall is, here Dogen used the word zemka. And the rear hall is Koka. Koka is behind the car. Car is like a shelf. But Koka is a place where people wash face in the morning. Or it's a toilet or bathroom there. So they didn't have such a formal monk's hall.

[08:51]

And one time, a leg of his feet was broken. In the monks' hall, monks sit on the platform, but Abbott has a special seat, like a chair. And one of the legs of that chair is broken. Then he tied a piece of a burned timber with a rope to the leg of the seat. So he didn't really fix it. Many years had passed while Joshua practiced on the feet. And a temple officer asked his permission to change the leg of the feet. But Joshua did not allow him to do so. So he kept sitting on that chair with burned timber.

[09:57]

So this is a description of so-called practice without defilement, defilement of desire to get something better or something new, or some financial help from patrons. And you should see the family style of the ancient Buddha through this example. Joshu was called ancient Buddha by many people, not only by Dogen. Joshu lived in Joshu after he became 80 years old. And since he received dharma transmission, he correctly transmitted the true dharma.

[11:05]

So this style of practice is the way Joshu transmitted the true dharma. People called him the ancient Buddha, Kobutsu, or ancient Buddha. Joshu was really a funny person. He had really a great sense of humor. People called him Old Buddha or Ancient Buddha. This is a translation of the recorded sayings of the Master Joshu. If you are interested in him, this is really nice to look at. Then comics. You know, one of his comics. I mean, his conversation is something like this. There was a young official who, upon seeing the master, praised him, saying, you are an old Buddha.

[12:13]

Then the master said, you are a young Tathagata. You know, Joshi is such a person. This is Corrected Things, the translator. Translated by James Green. James Green. I think he practiced in Japan with a Rinzai master for the name of Fukushima Keido. And this is published by Shambhala. the recorded sayings of Zen Master Joshu. So people called him old Buddha or ancient Buddha, and he called people young Tathagata. It's very funny, but it's very nice. And those who have not yet correctly transmitted the true dharma must be righter than the master.

[13:25]

I don't know if this English word righter is a good word or not. That's important. That's respectable. than Joshu. If we are not correctly transmitted the true Dharma, we must be disrespectful, venerable than Joshu. And those who are younger than 80 must be stronger and healthier than the Master. How can we who are in the prime of life and less respectable than him be equal with the elder who is vulnerable. We should encourage ourselves to practice continuously and engage in the way. So he's saying even, you know, such an old master practiced, you know, until he was 120, you know, there's no reason we can, you know,

[14:31]

avoid this continuous practice. And for 40 years while he lived in the temple, he never stored up mundane materials. In the temple storehouse, they did not have rice or other grain. Sometimes, they collected chestnuts or sweet acorns to eat. Other times, they cooked in turn without having a fixed tender. They had, I think, a small community. And when they don't have grains, they collect nuts and eat them. And when they have something to eat, they cook. But they didn't have tenzo. But all people took time to cook.

[15:40]

I don't know how many days. In a smaller monastery or community, practice community, some place do in that way. Antaresi was the same. There was one person who takes care of the food and the kitchen area, but we took time. So everyone had to cook, eat three days and take time. Truly, this is the family style of the dragon and elephant. Dragon and elephant is a common expression of the eminent practitioners of Dharma. Dragons and elephant. In the ancient times, this is the excellent example we should admire and yearn after.

[16:48]

And Dogen Zenji quote one of Joshu's sayings and make his comments. Once Joshu gave an instruction to his assembly. Even if you spend your entire lifetime at a monastery without reading, and you never speak even one word for five or 10 years, no one will call you a mute. Afterward, even Buddha can do anything with you. That means you are perfect. Even Buddha cannot do anything about you.

[17:53]

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

[18:56]

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

[20:01]

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

[21:12]

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

[22:24]

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

[23:40]

And that is, you know, voice, not from this small self, but we hear when we give up this small self, we hear the voice of Buddha. So when we hear the Buddha's voice and we try to express that voice through our day-to-day practice, That is Buddha's way. Through this kind of practice or activity, Buddha's way or great way of Buddha and ancestors are manifested and also protected and continued and maintained. So Dogen's practice is not so dynamic, very practice, steady, continuous, and not so interesting, kind of boring practice.

[24:51]

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

[25:59]

He didn't work in a society, but he was always together with his students. So his biography is very interesting. He went to China when he was 23, and he stayed there for five years, and he came back when he was 27. Let's see. Therefore, the most excellent form of continuous practice is Not leaving a monastery, so staying in a monastery is the most excellent form of continuous practice. Not leaving a monastery is the complete word, complete word means complete expression.

[27:06]

That is dropped off. Dropped off is a translation of . That's raku. That's like in shin, jin, that's raku. Shin is body and jin is mind. And that's raku. Often translated as a dropping of body and mind or cast of body and mind. And that means to take off, like a take off our clothing. And raku means to fall down. When we grasp something, it doesn't fall down.

[28:10]

But when we open our hand, it falls down. So take off our clothing. Clothing in the ancient times showed who we are. Monks' clothes, monks' robes, government officers' clothes. wear, you know, certain uniform, and farmers wear, you know, farmers, you know, working clothing. So when we see the clothing that they, you know, put on, then we understand who this person is. But take off those clothing, then we become naked, and whether we are monks or kings or emperors or farmers or merchants. We don't know. So we become free from this self which is made up by our mind and occupation in the society.

[29:17]

So we become free from that kind of frame. Please. Casting of body and mind. That's what it means. Casting of body and mind. That's what it means. What do you mean by casting of body and mind? What does it mean? What is left? Good question. I think body and mind cast off is left. That is what Tendo Nyojo said. And according to the story, it is also a made-up story, when Dogen had the experience of Shinjin Dataraku, he visited Nyojo. And Nyojo Fendogen said his understanding, Nyojo said, That means the body and mind fitted cast off or dropped off.

[30:24]

And finally he said, means cast off, cast off. Nobody or no mind that dropping off. Yes. It's gone. Go on, go on. Nothing left. So Dogen said, this kind of practice, just keep quiet and practice day after day, study, practice with people. And it's not easy. Of course, there are so many things happen when we practice with people. We need to go through difficult times or problems. Even a monastery is a collection of deluded beings. Deluded beings.

[31:28]

So we have problems. And this problem is, in a sense, our teachers. If we try to avoid the problem, then we avoid the practice or teacher. Of course, better not to create problems. But if we try not to create, problem is almost always there. And that is, in a sense, our koan for all of us. And if we try to escape or avoid that problem, then we cannot practice quietly. But if we get excited and argue or fight each other, then we cannot, you know, continue to practice quietly. So how can we practice continuously, steadily, in most peaceful and harmonious way?

[32:37]

is the core when we practice in a community. So to be quiet is not a, how can I say, simple thing. In order to be quiet, we have to think and be very careful about other people and ourselves. And if when we But then we kept silence. If we kept silence, keep silence, then we need to speak something. It's not quiet. So in order to be quiet, you say something. You know, if we know, then, you know, I, you know, now, during seven days, Sesshin, you know, I'm a person who is supposed to give a lecture, and if I try to quiet, then it creates problems.

[33:51]

So that silence, you know, creates, makes noise. So to be quiet is not simply saying nothing. If we need to say something, if we didn't say, if we don't speak, then that silence makes noise. So to be quiet doesn't necessarily mean we should not talk. That might be one way to make noise. might be one way to create conflict or problem. So to be quiet is not so simple thing. Expression is very simple, be quiet. But it's not so simple because our life is not so simple. So we need to be careful when we read this kind of writing.

[34:59]

When we read this without taking a close look at this expression and our actual daily activities, then we just read or just be quiet without saying anything and sitting every day is a perfect practice. But that might be cause problems. So we must be very careful. Please. Were the monks in this time period, or before, expected to go out and teach to the common people? Or were they more isolated, and so they could actually have long periods of silence? And then they talk about going out and being a disciple.

[36:01]

And if you look at Christianity and the Bible, that knows that they look out, talking typically to many, many people. It's very awesome. So how does the monster do it in this place? How do you work with the everyday person, or do you not? Well, let's see. You know, temples are all located in a certain area, and temples are actually supported by lay people. And the teacher or the abbot has a lay student. and sometimes they shouldn't visit temple and they participate in the practice and hear teacher's teaching and sometimes teacher was invited to lay people's house or some public place and they give dharma talks and sometimes they had a precept ceremony for lay people

[37:18]

So there are many ways to interact with a community. But during fire practice at a training monk, usually they are quiet until they are ready to teach. OK? Actually, monks... travels. Once a year for three months, three months practice period, they must stay certain monastery. But rest of the year they can travel.

[38:22]

So it's a kind of dangerous if we take this literally. Joshua did for 20 years. Yes. Right. So, you know, what Joshua is saying is not literally you should stay this temple or this monastery for many years, but, you know, we can travel. That is what Dogen is saying in the last sentence of this section. But he said this entire world is one monastery. Please. Can I just go back to dropping my body in line? Yes.

[39:31]

The body and mind is true self, the original face of our self. That means without clinging, open our hand. So actually, there's no difference. That means we need to be careful each moment. When we grasp, it's a source of delusion. When we open our hand, it's Buddha nature. Same thing can be either way. So... So this kind of practice without speaking a lot is, he said, complete word or complete expression. That is dropped off. Those who are most stupid.

[40:32]

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

[41:39]

And this inmo, expression inmo, came from the sayings by Ungo Doyo, the person I talked to this morning, Pozan's disciple Ungo Doyo. And Ungo said, well, Dogenzenji wrote one section, not section, chapter of Shōbō Genzo entitled Inmo. And he quote Ungo's saying. And what Ungo said is, if you want to attain such a thing, such a thing is a translation of Inmo. Inmo means how or thus or such. If you want to attain such a thing, you must be such a person. And since you are such a person, why trouble about such a thing?

[42:42]

That means you want to attain such a thing or suchness or the reality of all beings because we are already such a person. And so if we are already such a person, why we need to worry about such a thing? This is Unmo said. And Dogen make comment on this saying. And I think this is really wonderful. This is translation by Thomas Cleary. The title of the book is Shobo Genzo, Zen Essays by Dogen. That is to say, this is Dogen, to consider attaining such a thing, one must be such a person.

[43:49]

Already being such a person, why trouble about such a thing? The basic message of this is directly proceeding toward unexcelled enlightenment. Unexcelled enlightenment is the unsurpassable awakening, anuttara samyaksambodhi. So directly proceeding toward unexcelled enlightenment is, for the moment, called satch. So this inmo. This inmo is directly proceeding toward anuttara samyaksambodhi. So our practice. especially, particularly the Zen. Our Zen is immo. Our Zen is directly proceeding toward unexcelled enlightenment. So our Zen, our practice is such a thing.

[44:51]

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

[45:57]

We are just a collection of five scandals. Because they are not self, we know they are that. So there is no self or no ego. Egolessness is thatness. Emptiness of ego is and that is according to Dogen that is the Zen and since the body is not oneself our body is not ourselves life is born along by the passage of time hardly to be kept for even a moment So our life is really impermanent and rigorous and empty. And rosy cheeks, rosy cheeks have gone away somewhere now.

[47:06]

Rosy cheeks mean the childhood when we have old rosy cheeks. away somewhere. As they vanish, there are no traces. When we look carefully, there are many things gone, which we can never see again. Our life is really impermanent, and once it's gone, never come back. The red heart is a sincere heart. Red heart doesn't stay either. It comes and goes bit by bit, moment by moment. Though we might say there is truth. I don't like the translation truth, but that is real, reality, really there. though we might say there is such a thing, this body and mind or five skandhas is really there, it is not something that lingers in the region of ego and self.

[48:21]

So there is no such thing called ego or self. Because of that, we are really a part of this entire universe, ten-directional universe. Because there's nothing, no personal position. This body and mind are really a part of this movement of impermanence. So we are born when those five skandhas get together. And we go away when those five skandhas, you know, disperse. And because of that, when we hear that kind of idea, we feel this life is empty, meaningless. It's just like a phantom. So we have a kind of negative idea about life. Seems like a pessimistic view. Nothing is real.

[49:22]

But not only Dogen, but since Shakyamuni Buddha said, because of that, our life is pressured. Because we are really a tiny part of the movement of impermanence, we are universal. We are part of this entire movement of the universe. So it's not negative or pessimistic at all. but we need to really value this moment of this life because we may lose it anytime, maybe next moment. So we need to really fully reach this moment. That is how, you know, eternity manifest itself within impermanence. Like, you know, in Genjoko and Dogen, our life is like a boundless moonlight reflected itself on a tiny drop of dew.

[50:37]

Drop of dew is a symbol of impermanence and egoism. It goes away any time. still on that tiny drop of dew, the boundless universal light of moon or dharma, reflected completely. So this oneness of impermanence and boundlessness or eternity is very crucial, important part of not only Dogen, but Buddhist teaching, and not only Buddhist teaching, but, for example, Japanese literature, like, for example, Basho's haiku.

[51:38]

try to express this beauty of eternity manifest itself within impermanence. Like right now, one of the most famous hypes by Basho is Old Pond, Frog, Jump In, and The Sound of Something. You know, old pond is eternity, eternal, you know, universal reality. And frog is a tiny thing. And this tiny living being, like us, jump into eternity. And this jumping, this practice make a sound. And within this sound, you know, eternity or boundless reality and this tiny being become one and make sound, express the beauty of this moment.

[52:42]

That kind of sense of beauty of impermanence came not only from Dogen, but this teaching of Zen, not only Zen, but Buddhism in general. Well, so Dogen says about this quiet practice, it is a pitiful self that does not hear and know that to be not a mute, so just keep practicing quietly and harmoniously with other people, is having attained immo, one does not. That means because we are part of this movement of impermanence and egolessness, we try to really be a part of impermanence and egolessness. And the Joshu's expression of not a mute is even though mute doesn't speak, but still not a mute.

[53:55]

still expressing that boundless reality. So we should quietly and continuously practice the continuous practice of not leaving a monastery. Do not wander to the east or to the west being blown by the wind from the east or from the west. We are always being blown by the wind. If wind comes from that side, we try to go that way. and the wind comes from that side, we tend to go that way. So we are already going this way or that way, depending upon the condition or situation of each moment. But as Dogen said, although interdependent ordination is Gyoji, continuous practice, continuous practice does not allow us from interdependent ordination.

[55:06]

That means our practice should be unconditioned. So Dogen is saying, don't be blown and moved by the wind, which is always changing the direction. Then we cannot find any stability. And with the spring wind and autumn moon, During that five or ten years, even though we don't recognize it," he is always saying, even though we don't recognize it, we don't know it, even though we don't recognize it, there is a word in which we are emancipated from the bond of sound and form. Sound and forms are abbreviations of six objects, our sense organs.

[56:12]

You know, as it said in the Heart Sutra, eye, ear, nose, tongue, body, and mind, and sound, color, taste, and so on and so on. So this means because we are moved by the object, our mind is... if we need something, our mind moves in certain way. When we think this object is a good thing, we try to approach it and try to get it. When we think, our mind thinks, this is not so good, we try to stay away. Or when we think this is not a good thing, we try to escape from it. This, you know, approaching and escaping, chasing after and escaping create the samsara, the way of our life.

[57:17]

And emancipation means don't be really caught up with the object and subject. Maybe this is not a good translation. The expression Dogen uses I think what he's saying in this sentence, the word in which we are emancipated, is shōshiki.

[58:25]

Kōdatsu. No, dō. This is kind of difficult expression to translate. And that's, you know, way or saying. This though or way, thou, also means to say, to speak. And I I'm not sure whether this, in this case, whether this is the way or the thing or a word. But I think either is possible. But I try to translate as a word, you know, this.

[59:32]

And show is sound or voice. Shiki is form. So, form and sound, those are the objects of our eye and ear. And this is the obliation of other forms. And all that is, all is to go through or penetrate to the end. And that is same that in that raku, purple. So I translate this toda as emancipation, emancipated. So the saying in which we are emancipated from the bounds or bonds with the object of our service. But this might be the way, not the words.

[60:35]

the way of, or path of, way of emancipation from the dichotomy of subject and object. Pardon me? Pardon me? Pardon me? If this is a word or a saying, I think that is Joshu's saying, Joshu's word of not leave monastic or not mute. Joshu's expression is expression which allow us to be freed, emancipated, released from the bond. Yes.

[61:42]

Yes. Next sentence, Dogen used the word dōtoku. And this is also an important expression in Dogen's writings. In this case, 道 is definitely speaking, talking, or expressing. 道徳, he wrote a chapter of Shobo Gendo entitled 道徳. That means when we see the reality, we need to express it. Unless you express, you cannot say you get it. And what is dōtoku? In this case, this is speaking or talking or expressing, but according to Dōgen, to be quiet practice without leaving monastery is dōtoku. In this chapter of Shogogendo, he said, he quote one story.

[62:48]

about a hippie monk and Seppo hippie monk. The person lived in a hermitage near from Seppo's monastery, and he didn't shave his head for a long time. So he had long hair. And he, every day, took water from a valley stream and lived. And when Seppo heard about that person, he visited to examine who this person is, and with a knife to shave. knife to shave his head. And Seppo said, if you say something, if you can do-toku, I don't shave your head.

[63:54]

And if you cannot, I'll shave your head. Then the monk just wet his hair and went in front of Shepo and put his head in front of Shepo. And Dogen admired this person's action. And he said, that is dotoku. That's the expression. So expression can be action or can be silence. But he said, dōtoku, if you see the reality and practice it, then you need to express it. So for him, these writings, he wrote many things, but all his writings is dōtoku or stick out or expression of the way. Right.

[65:05]

And I think that is the source or origin of the title of the book, You Have to Say Something. You Have to Say Something. Thank you. What was I talking about? Oh, that door. I think that door. Because that door is connected with do-to-ku in the next sentence, so that's why I translated it as a word. Mm-hmm. he's always braining with words. So it's a double image. But if we translate into English, that part is completely lost.

[66:12]

That's a limitation of translation, especially in English, meaning we should be very precise. We have to make choice. Anyway, even though we just practice quietly, the scenery or change of seasons or conditions in our life, everything, so many different things coming and going, within this practice with that change of season, time and seasons, there is expression. of emancipation because when we really practice harmoniously with other people, we need to be emancipated, free from our clinging to what I want and what I don't want.

[67:17]

Otherwise, we cannot live together in the community. So to practice in a community quietly is really hard work, a lot of work, I think. the world is not known by us and not understood by us. He's always saying, you know, something universal, something wonderful, it happens, but we cannot know it. You know, he said about back then in Jiju Dhamma, and here he said about our continuous practice. So we don't know it. Still, it's there. That is a place where we need trust or faith, even though we don't see it, we don't know it's really happening there.

[68:25]

And we should understand that even one moment of the continuous practice should be cherished. Even one moment we can practice with this attitude, with this understanding, then this one moment is really important, precious, valuable. And do not be suspicious about the significance of quiet practice without believing a monastery, thinking that not speaking is empty and in vain, but we often think so. We want to say something always, but be quiet is also one of the most powerful expressions of our understanding. And finally he says, It is entering one monastery. I think this continuous practice is entering one monastery.

[69:29]

Not certain place, not certain temple, but entering one monastery. One means not two, but one. And it's also leading one monastery. That means we need to be free from that monastery. So this is not coming and going, actually. But our practice, our continuous practice, is one sense, you know, entering the monastery. And in another aspect, leading the monastery. Entering means, of course, to participate. And leading is being free from clinging. So we are there, but we don't cling to that place. And the bird's path is one monastery. Bird's path came from the Tozan, Tozan's expression, the wave of birds.

[70:33]

And the meaning is priceless. There's no place, you know, when birds migrate, there is certain way that they could, you know, migrate to a certain place every year. But we cannot see, unless we are birds, same kind of birds, we cannot see that past of birds. So bad past means this traceless way, path, or practice. So that means our continuous practice, our Gyoji. And he said, our Gyoji is one monastery. So here monastery doesn't necessarily mean starting, you know, a prayer. But our practice here, where we are now, wherever we are now, here we are now is the monarchy. So according to our priest, according to Dogen, he doesn't really say you should stay displaced for, you know, 100 years without leaving, without moving.

[71:49]

You know, Dogen moved even after he became a teacher in the monastery. So, you know, we have to move sometimes. But wherever we move, we go, it's in a monastery. That is what he is saying. The entire universe is one monastery. So wherever you go, you cannot leave. You cannot get out of the monastery. Same as we cannot avoid the Gyoji. Because to avoid the Gyoji is a part of Gyoji. So you cannot get out of the monastery. You know, this is wonderful, but table. I feel, you know, I cannot get, you know, escape from Dogen's world. I'm really, you know, imprisoned. We finish 4.30?

[72:55]

Ten more minutes, then... Next section is not so difficult or complicated, so I'd like to just read, and I think you understand it. This is one of Dogen's favorite Zen masters and favorite stories. Mount Daibai or Damei is in the prefecture of Keigen or Qingyang. Zen Master Hojo or this Zen Master lived from 752 to 839. He is also Baso or Mother's disciple. Zen Master Hojo was the origin of the founding Gosho-ji or monastery on this mountain. The Zen master was from Zhou You, or Xiang Yang. At one time, he visited the assembly of Baso and asked, what is the Buddha?

[74:04]

Baso said, the mind itself is Buddha. This is a very famous saying of Baso. Mind itself is Buddha. Upon hearing this utterance, Hojo was greatly enlightened. Then he climbed up to the pinnacle of Mount Baibai and did not live together with people. He lived by himself. He lived alone in a grass hermitage. He ate pine nuts and wore clothes made from lotus leaves. On the mountain, there was a small pond with many lotus plants. He engaged the way of Zen for more than 30 years. He did not see or hear anything about human affairs. He did not remember the passing of years, but only saw that the mountains in the four directions became green and yellow.

[75:17]

This means summer or spring and autumn. This is very famous expression in them. Only see the mountain became green and yellow. That means we have no measurement. And that is what we're doing in our Dasein. We don't measure the time. I have to measure time. When we complete on this, When we contemplate on this, we cannot have feeling picking on account of the wind and frost he had to endure. So not only spring and summer, he had autumn and winter. When the master did the Zen, he placed an eight-inch high iron tower on the top of his head.

[76:18]

Something on his head. It was like wearing a jeweled crown. As he made efforts not to fall the tower down to the floor, he did not fall asleep. The tower is stored at the temple today. It is in the list of the temple property. He wholeheartedly engaged the way in this manner, untiringly until his death. While Hojo had been spending the years and months in this way, a monk from the assembly of Enkan came to the mountain to find a good tree to make a monk's staff. The monk lost his way in the mountain and happened to come to the mustard hermitage.

[77:23]

Unexpectedly, the monk met the master. Then the monk asked, Master, how long have you been living in this mountain? The master replied, I only see that the mountains in the four directions became green and yellow. That means I don't calculate, so I don't know how many years. Then this monk asked again, how can I get out of this mountain? Because he was lost, he wanted to know how to get out. And the master said, this is a very well-known expression, go following the stream down. Go following the valley stream down. Then you can reach the place where people live. The monk wondered who this hermit was. When he returned to Enkan and spoke about the person, Enkan said, Long time ago, when I was in Kosei, the Basil Monastery located, I saw a monk.

[78:38]

Since then, I have never heard of him. I wonder, the hermit is the same monk. Later, Enkan sent the monk and invited the master to come to his temple, but the master did not leave the mountain. The master composed a verse as an answer. A dead tree broken and left alone in a cold forest. No matter how many times it meets spring, its mind is never changed because it already did. Even if a woodcutter sees it, never cares for it. Why would the master carpenter be interested in chasing after it? He referred to the master and come. So why don't you chase after me?

[79:42]

Finally, he did not go to income. Later, when he was moving deeper in the mountain, because he was found, he went deeper in the mountains, he escaped. He composed another verse. I don't know who get this frame. Lotuses in a pond are never exhausted by making robes. So he had enough lotus to make robes. And several pine trees provide more than enough nuts to eat. Now my dwelling is found by people in the world. Father, I shall move my touched heart deeper into seclusion. So he was escaping. Finally, he moved his hermitage deeper in the mountain. Once, Basso, or Mazu, purposely sent a monk and let him ask, Master, when you met with Basso long ago, what truth did you attain and immediately came to live in this mountain?

[80:55]

The master said, Basso said to me that the mind is itself Buddha. Then I immediately came to live in this mountain." So he was a very simple person. The monk said, these days, his Buddha dharma is different. The monk said, Buddha dharma has changed, so you must be careful. The master said, how is it different? The monk said, Basho says that neither mind nor Buddha. This is Hisshin Hibutsu. It's also a famous thing. The master said, this old monk, that is Basho, this old monk would never stop bewildering people. Never mind about neither mind nor Buddha. For me, just the mind is itself Buddha.

[81:56]

The monk reported to Basho about his utterance. Then Basho said, the fruit of the plum has ripened. So Basho recognized this Hojo practice is really ripened or matured. And Tenryu, or Qianlong, was this master's prominent disciple. And Kutei, or Juchi, was his Dharma grandchild. Kutei is a famous master for his teaching of one finger, one-finger Zen. I don't have time to talk about that story, but he's famous. And Hachi or Gaji from Korea transmitted this master's dharma and became the first ancestor of his original country, that is Korea.

[83:01]

Now many masters in Korea are his distant dharma descendants. While Hojo was alive, a tiger and an elephant always served him. They never fought each other. After the master passed away, the tiger and elephant carried rocks and mud and built a stupa for him. The stupa still exists at Goshoji Monastery. Dogen Zenji actually built that monastery. I think he was in China. Hojo's continuous practice has been praised by all teachers in the past and present. Those of inferior wisdom do not know that they should praise the master. It is a small and foolish view to forcibly say that Buddha Dharma might exist within coveting the fame and cherishing benefits.

[84:05]

This is the story. So the point of this story is this person, Dai Bai Hojo, didn't desire any fame and profit. He was already escaping and practiced by then. You know, this is a kind of one pole or one extreme of just really just sitting without communicating with people or working in a society. But Dogen's point is still he has a Dharma ears. And his Dharma ears spread the Dharma, not only in China, but in Korea. So he was not really simply a Hamid. I think that is the point, you know, Mahakasyapa said, because I met Buddha, you know, I then became the Pratyekabuddha. Pratyekabuddha means person who attains awakening and never teach.

[85:10]

But because, you know, Mahakasyapa was asked by Buddha, he came to teach. So he was not really a Pratyekabuddha. That's the difference. And Dogen's point in this story is, although Daidai Hojo was like a practical Buddha, but his dharma was really transmitted through a small number of people. And after a few generations, his dharma spread. I think it's time to go to Vendor. Thank you.

[85:53]

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