Good morning. If we have the English-only version, it's on page 7. Ungo Sanko. His name... is Ungo Doyo, and he is one of the two major disciples of Tozan, or Don Shan. So he is in our lineage. We don't know where he was born, but he died in 902. In ancient times, while the great master Kōkaku, or Honjue, or Mount Ungo, or Unju, was abiding at Sanpō-an, or Sanfen-an, a hermitage, a heavenly being sent meals.

[01:22]

One day, the great master visited Tozan, or Donshan, and decisively clarified the Great Way. Then he went back to his hermitage. The servant of the heaven delivered a meal to the Master again and sought after him. But this heavenly being could not see the Master for three days. The Master did not wait for a meal from the kitchen in the heaven any longer, but rather he valued and was sustained by the Great Way. We should be thoughtful of his determination to affirm the practice of the Way. About this Zen Master Ungo Doyo,

[02:26]

Dogenzenji quoted one of Ungo's sayings about Inmo. And he, Dogenzenji, wrote a chapter of Shobo Genzo titled Inmo. So if you are interested in this person's teaching, please read that chapter of Shobo Genzo. And this is a story before he became a teacher. He was still practicing with his own teacher, Tozan. Somehow he lived outside of the monastery, like Mahakasyapa, stayed at the hermitage by himself. And it's said this person, Ungo Doyo, didn't came to the monastery to eat for many days.

[03:31]

So, Po-zan worried about what happened to this person. There was no kitchen in that hermitage, and no food. Why didn't this person come to the monastery to eat? So, Po-zan, his teacher, visited the hermitage. That is the beginning of the story. And then, Ungo said, I receive food from heavenly beings. Heavenly beings, you know, bring me food. This story, the original story is a little longer, and Dogen didn't quote, so I will introduce the story This is a book titled Opening a Mountain by Stephen Hayne.

[04:37]

He collected many interesting stories from Zen Koans. Let me read this translation. He said, built a hut on Mount Sanfen. Days went by and he did not show up in the refectory. Master Tonshan, or Tozan, went to the hut and asked him, Why haven't you come by for meals? for the past few days. This translation says a few days, but in my... the text I have has jun. Jun means ten days. So, maybe much longer.

[05:39]

Yunchu, or Ungo, replied, because every day of their own accord, that means even though he didn't ask, or request the heavenly spirit, come and bring me food. The master said, I always thought you were an exceptional person. You are a very eminent person of the way. But why do you still hold on to such views? You'd better come and visit my quarters this evening." So, Tozan said, I'm disappointed about you. You need some teaching. So, come to my room. So, later that evening, Ungo visited Tozan's room.

[06:47]

When Ungo, or Unchu, arrived at the master's quarters, When Tun Shan, or Tozan, saw the hermit coming, he called out. Tozan called him. There is a hermit. I don't agree with this translation. There is a hermit. In the original, Tozan just said, Yō Anjū. Yō is part of Undōyō's name. just called his name, and Anju means the owner of the hermitage. So, he just called you, or Royu, or his name. So, it's not, there is the hermit. And, Ungo called back. He said, yes. He replied.

[07:50]

He just said, yes. Then, the master said, Don't think of good, and don't think of evil. Now, tell me what is it?" That was his question. And there's no answer from Ungo. But Ungo, or Unchu, returned to his heart and resumed his practice of peaceful meditation. So he started to sit again by himself. Then, from this time on, the heavenly spirits were unable to spot him. And after three days, they stopped appearing altogether. So, the heavenly beings didn't stop coming to deliver food to this person.

[08:50]

This is a story. And this Tozan's saying, don't think of good and don't think of evil, actually came out of the... You know, I introduced a story of Huinan yesterday when he ran away from the monastery. Someone chased after him and... Huinan, or Eno, was caught by this person, and somehow this person became enlightened, and Eno gave him dharma transmission. That was the very earliest version of that story, but the most complete, developed version of that story is in this book. So I'll introduce what Todan said here has something to do with that story.

[09:57]

I mean, what Shuinan said to this person. That is crazy. Yeah. The Sixth Patriarch Shuinan was once pursued by the monk Min. Min is that person's name. all the way to a ridge on Mount Tayu. When the patriarch saw Ming approaching, he cast the robe and begging bowl he was carrying on a rock. So when the person coming, he put the robe and bowl in the original version, only robe, no bowl. So, something added. This robe represents faith.

[10:58]

It should not be fought over. I'll leave it here for you to take it away. So, he said, just take it away. Then, Ming tried to pick up the robe, but it was as immovable as a mountain, even though, you know, that person was very strong. but he couldn't pick up the okesa. It was so heavy, as heavy as mountains. Trembling with fear, Ming cried out, I came to learn the Dharma, not to take away the robe. Please instruct me. Then the sixth patriarch said, without thinking of what is good, And without thinking that fat is evil, right now, at this very moment, fat is the original face of monk Ming.

[12:04]

This is the source of fat, Tōzan said to Ungo. So, without thinking good, without thinking evil, fat is the true face of yourself. And hearing these words, Ming experienced a great enlightenment. Somehow. His whole body was drenched in sweat. Weeping, he bowed and asked, aside from the esoteric words with their esoteric meaning that you have just revealed to me, Is there any other, even more profound teaching you can teach me?" Then the Sixth Patriarch replied, What I have just explained is not an esoteric teaching.

[13:08]

The deeper meaning you are looking for is to be found nowhere else than right within you. Min said, although while studying under the Fifth Patriarch at Hsiang Mei, I participated along with the rest of the assembly, I was never able to see my original self. Now, thanks to your instruction, that directed me to a true inner realization. I am like one who has drunk water and can tell for himself whether it is cold or warm. You, my lay brother, are my real teacher. The Patriarch said, if you are so awakened, then both you and I have the fifth Patriarch as our teacher.

[14:17]

Take care to cultivate your attainment. This is the end of the story. So the story becomes much longer and more meaningful and interesting. So it's very clear that people worked on the story to make it more interesting. That's how the Koan story has been created. Anyway, I think the important point is, you know, without thinking either good or bad, that means no discrimination. As Huinan said, it's not something esoteric. It's not something, you know, a mysterious stage of mind. But it's, as the sojo said, about the ring or circle of the way. It's empty, that's all. And both good and bad are there, or dichotomies are there, but we cannot take either one.

[15:25]

We can't side it. We don't side it. So it's still, both are there, but still, you know, it's empty. So it's not a matter of some kind of psychological condition that we cannot make you know, distinction between this and that, or we stop thinking. But, you know, when we clearly see the things and think as clearly as possible, then we see, you know, this and that are relative. And if there's something good, there's always something not good. Huinan and Tozan said, using the expression, without thinking good and bad. And that is what we did in our Zazen. We let go. By letting go, we stop thinking both good and evil.

[16:31]

That means still good and bad is there, or delusion and enlightenment, or whatever dichotomy is there. But either side of dichotomy is not the whole reality of our life. Our life is beyond good and bad, including good and bad. So absolute does not mean beyond this dichotomy. But the true absolute includes good and bad, includes this dichotomy. Otherwise, you know, absolute is relative with relative. Otherwise, you know, absolute includes relative, so there's nothing besides that, this, you know, actual work, in which there are many problems, many dichotomies, and we often don't know which way we should, you know, choose.

[17:42]

But that is the world. That is the world of absolute. That is how we live within the world of absolute. So going beyond good and bad doesn't mean to go somewhere else, but to be right now, right here, you know, with this dichotomy. And yet, we try not to make discrimination, but accept both and try to be most realistic. Anyway, in this story, the ungo received food from the heavenly beings, and yet after this expression with Tozan, the heavenly beings couldn't see Ungo anymore.

[18:45]

And three days later, the heavenly beings didn't come at all after that. And Dogen Zenji introduced the same kind of story in this Gyoji, I think, at least, not at least, but five times. So, it must be an important point for Dogen. I think five, including this story. Let's see. Section 9, Kyosei Dofu. And Section 10, Sanpei Gichu. Because this is a very short story, I read this. Maybe it's nice to talk all together. Kyosei Dofu, or Jinquin Daofu.

[19:53]

This person lived 868 to 937. He is a disciple of Seppo Gison. Seppo is a Shufen. While Master Kyosei, and this Master Kyosei, is famous for the koan of the sound of raindrop. Sound of raindrop. Raindrop. I don't have time to talk about that story, but you can find it. While Master Kyosei served as the abbot at a temple, the guardian god of the earth was not able to see the master's face. This is because the god could not find a means to do so. And next one, Sanpei Gichu.

[20:57]

He is a Dharma grandson of Sekito Kisen. Sekito was The master Gichu of Mount Sanpei received meals delivered by a heavenly being in the former days. After he met with the master Daiten, his teacher, one of Sekito's disciples, the heavenly god tried to find him again, but could not see him. And he introduced two more stories in the section of Wanshi Shogaku. But that one is long, so I just read those three. So, I think the point is the same. You know, when those Masters really attained the Way, the Heavenly God,

[21:59]

whatever kind of god or spirit, they couldn't see those masters. You know, in the Buddhist teachings, It said living beings, or deluded living beings, are transmigrating with six realms. And the highest or best place within these six realms are heaven, so-called heaven. And it said there are many layers of heaven. The lowest layer is called yok, heaven of desire, realm of desire. That means, because it was heaven, all desires were fulfilled.

[23:05]

So, heavenly beings are very happy people. But the problem is, that condition didn't last forever. They will, sooner or later, need to go somewhere else. That is the heaven within the realm of desire. And there are two more higher layers. The second one is called Mushikikai, the realm of Shikikai, the realm of form. Shiki is the first one of the five skandhas, form, or lupa. And these higher stages, or realms, are kind of a realm of meditation. When we, or the heavenly beings, are released, liberated from this desire, then we only see the forms, or material things.

[24:16]

So it's more kind of peaceful. not cling to the desire. And the highest heaven is called Mushikikai, realm of no form. Even the form disappears. But that realm of meditation is still within samsara, the best part of samsara. And, of course, what Buddha taught is not to go up to the highest point of samsara, but get out of samsara. So, to me, it seems this kind of story means, you know, when Ungo Doyo received food from heavenly beings, it seems this person, Ungo, was practicing to go up to the heaven. to attain certain, you know, peaceful, blessing, fantastic stage of mind.

[25:26]

But according to Buddhist teachings, you know, that is okay, but that doesn't last forever. And that is not the goal of our practice. But we need to get out of that kind of practice. That is why Dogen Zenji said, our Zazen is a Dharma gate of great peace and joy. This great peace and joy means nirvana, not highest heaven. And his practice, or our Zazen practice, is not step-by-step meditation. which leads us to a realm of meditation in heaven. But I think the meaning of this kind of story to Dogen is these people are kind of fascinated to such kind of step-by-step meditation and to go up to heaven, kind of a meditative realm.

[26:40]

But our practice is really being here, right now, right here. Not to go up somewhere else. You know, when I was in Minnesota, during sessions, I always talked about Fukan Zazengi and about our Zazen. I always said, you know, Whenever thought comes up, we just return to this posture, breathing, deep breath, and keep our eyes open, and let go of thought. So, we return to this point. Whenever we find our mind goes somewhere else, then, after one session, a person asks, then, here is mind trip. You know, for some people, meditation means kind of a trip of mind.

[27:46]

And I said, in our practice, our mind doesn't trip. Stay here. You know, I think that is the difference, you know. When we try to go, you know, travel around a stage of certain, you know, psychological condition or meditative condition, our mind goes this way or that way. But, you know, according to Buddha's or Dogen's teaching, that kind of meditation or kind of a peaceful or blessing stage of mind doesn't last forever. It's still within the cause and condition. So that is not the true place to return. True place to return is this here, this moment, right now, right here, where we live as a collection of five skandas, and appear and stay for a while and disappear, and live together with other people.

[28:56]

Sometimes we are happy, sometimes we are not happy. Sometimes we cause so many problems, and sometimes We are so happy, we feel so grateful and peaceful. That reality is the final place we need to return, not go up there. I think that is the meaning. Our practice is to return to this reality in front of our eyes, in which we are living together with all beings within our daily lives. Nothing special. You know, and also another meaning of this kind of story is, you know, in ancient times in China or Japan or any Asian countries, those, you know, sentient beings, not sentient, heavenly beings, or like a god, guardian god, or each place has its own god.

[30:05]

Buddhism is something that came after. When the masters started to leave certain monasteries and mountains to make a monastery, if it was a spiritual mountain, a spiritual place, often there was already some god enshrined. And Buddhist masters have to relationship with those kinds of gods or spiritual traditions existed before they came. The situation was the same in Japan. In Japan, almost all the high mountains are places where Japanese gods still exist. So if, you know, Buddhist monks came later and tried to build a Buddhist temple or monastery, you know, there must be, must have some interaction with the people who are worshipping those gods.

[31:30]

And so, it's kind of a strange thing In Buddhism, Buddhism never fights against those folk religions in each country. They try to embrace those things. So, in the case of Japan, Buddhism and Shintoism get mixed together. There's a good side and bad side about this. But, please, Pardon me? Yeah, there is such a story, or not a story, but such a belief. He didn't die, but he is still waiting for the Maitreya in the, I think, not the Balchapik,

[32:33]

I forget the Sanskrit name, but the meaning of the name of the mountain is chicken leg or something. Anyway, I think that story has nothing to do with what I'm talking. I think one meaning of this is, you know, this... Ungo Doyo has kind of a fascination to that kind of meditation practice. And another meaning, I think, is even though we need to respect those gods already there, or heavenly beings, but as a Buddhist, we should be Buddhist. We should start, you know, practice Buddha's teaching. So we should respect those gods and be friendly, but not fight against them. But still we need to understand the Buddhist practice of emptiness and awakening to the reality of ourselves.

[33:50]

and help others is kind of different from worshipping the God. I think that is the point of this story, please. Yes, in India, even within Buddhism, it's said, as a result or fruit of meditation, people like Buddha could attain six divine powers. Those are seeing everything, or hearing everything, or seeing what happened in the past, and seeing in the future. powers, but this is kind of one of the characteristics of Zen teaching.

[35:04]

We don't expect such divine powers, but about divine powers, Chinese Zen master said, you know, our divine power is to carry water and carry firewood. Also, Dogen Zenji wrote a chapter of Shobo Genzo entitled Jin Zu, that means Divine Power or Spiritual Power, and he talks about the story of his son and his two students. When his son took a nap and woke up, one of his students, Gyo-san, brought a tea, not tea, but brought a water, a bowl of water to you know, wash his face. And another person brought a tea to the teacher. And the teacher said, you have a great divine power.

[36:08]

Just see the necessity of people in front of us and do something, to serve something. That is great power and divine power, according to Dogen. So, the understanding of divine power is almost completely different. So, Zen is very kind of down-to-earth teaching. OK. So, by the teaching of Tozan, Ungo understood that point and he started to really sit as a part of this cycle of the way, then the heavenly beings couldn't see him anymore. I think that's the story. For us, people in modern times are not so much involved, but still we do.

[37:12]

Some kind of psychedelic world can be still. attractive to us. But, so, I think Dogen questioned this point to his students. Next one is Hyakujo Eikai. He lived from 749 to 814. Hyakujo Eikai was a very famous, also important Zen master in the history of Chinese Zen. And there are many koan stories about this person, Hyakujo. But here Dogen Zenji introduces one story about working. Zen Master Daichi, Daizhi of Mount Hyakujo or Baichan, since he was the personal attendant of Baso, Hyakujo was Baso's student, Baso is Mazu, until the evening of his own entering Nirvana.

[38:43]

So, since he was attendant, was student of Baso until his death. never had even one day he did not serve people in his assembly. So he was always practicing with assemblies. When he was a student, he studied with his teacher, and after he became a teacher, he always worked and practiced together with his students. And graciously, he left the trace of one day without work is one day without eating. This is a very famous saying. One day without work is one day without eating. Although the Master Hyakujo was already aged and had been a monk for many years,

[39:49]

He worked hard with people in their prime of life, whenever they had community work. As I said, Hyakujo was considered to be the first Chinese Zen master who established the Shingi. Shingi is a pure standard, or pure regulation, of Zen monasteries. And... It says he made Hyakujo Shingi, the pure standard of Hyakujo Monastery, traditionally. But these days scholars doubt about it. There is no such collection of rules as a tekishi.

[40:52]

But somehow, you know, in that tradition, people consider this person, Hyakujo, was the first master who established that shingi. But the essential point, important point of Hyakujo's shingi was added. and inserted in Hyakujo's section of Keitoku Dentoroku, or Record of Dharma Lamp, Transmission of Dharma Lamp. And the important point of Hyakujo's practice, or practice at Hyakujo's monastery, is they didn't have Buddha Hall. They only had Dharma Hall and Sangha Hall, or Monks Hall. It said the reason why they didn't have Buddha Hall is the abbot, the teacher of that monastery, is a person who received transmission of Dharma that has been transmitted from Buddha.

[42:05]

So the abbot is, you know, is actual Buddha. And on behalf of Buddha, the abbot gave Dharma discourse. So, their idea is they didn't need to worship a so-called Buddha or a Buddha statue. That's why they didn't have Buddha Hall. That means they didn't have, you know, service to Buddha. And so in the Dharma Hall, almost every day, they about ascend the platform, you know, ascend the mountain seat ceremony. you know, Abbot knew Abbot ascend the platform and give a Dharma discourse and question and answer. That was originate from that tradition.

[43:06]

You know, today, Abbot gives that kind of Dharma discourse and Dharma question and answer only once on the occasion of the ceremony. But, originally, in Hyakujo's monastery, Master Abbot did almost every day. And, you know, the Dharma discourse is recorded in Eihei Koryoku, was a record of Dogen's such, you know, Dharma discourse, called in Japanese, Jodo. Jodo means ascending the hall. That means ascending that altar, or ascending the mountain. And after he moved to Eheiji, usually he gave 50 to 70 Dharma discourses. So almost every week, or more than once a week.

[44:07]

So that was the teaching style of Zen Monastery. Abbot gave a Dharma talk or instruction. And whoever in the assembly had a question, come up and ask the question, and the teacher give answer. The record of that kind of conversation, question and answer, is a source or material of Koan stories. So that is the first important point of Hyakujo's practice. Second one is they, I mean monks, live together in the monk's hall, in the one room. They sleep together and they meditate together.

[45:09]

And that is different from Indian tradition. In India, in Indian monastery, Each, I think, each monk has his or her own hermitage. And they practice meditation by themselves. I think, still in Theravada tradition, they practice meditation individually. But in Zen monastery, I'm not sure, but other schools, in Chinese Buddhism, but at least Zen monasteries, monks live together in one hall, one big building, and they sit together like we sit in the zendo here, on the platform. And here the platform is not wide enough, but usually wide, about six feet.

[46:13]

And monks sleep there. So monks' hall is really the home of those people. And there's no walls, but there's completely no privacy. very difficult life. We cannot hide anything. And we have to do everything with all people. That is one kind of a new style of practice started in China. And third one is this working, community work. As I said, in India monks couldn't, did not work. It was prohibited by Preceptor Vinaya, because when we work such as farming, we have to kill many living beings. But they started to kill, and so they started to work.

[47:20]

And this, the Master Hyakujo, really seemed to love to work. So until he was said how old he was when he died. I think he said until he was very old, he wanted to work with monks. This is the story about his desire to work. Graciously, he left the place of one day without work is one day without eating. Although the Master Hyakujo was already aged and had been a monk for many years, he worked hard with people in their prime of life whenever they had community work. All people in his assembly felt sorry about this and pitied him.

[48:30]

So young people was kind of compassionate to their old teacher. But the master never stopped working. Finally, on an occasion of a community work, they hid his tools and did not give them to the master. So the student hid Hyakujo's tools, so Hyakuto couldn't work. Then, on that day, the master did not eat all day, so he had a disaster. That was an expression of his great regret caused by not being able to join the community work. This is called the trace of Hyakujo's one day without work, one day without eating.

[49:33]

In the great Song China today, in the Rinzai or Rinji tradition that has been transmitted in many monasteries in the various districts, many people continuously practice the profound example of Hyakujo. And I think this is one thing Dogen was really surprised when he first visited China. The first Chinese monk who Dogen met, I think this is a famous story so you already know, was a Tenzo from a certain monastery. And Dogen wanted to talk with this person about the monastic life in China. But this Tenzo person just came to the Japanese ship to buy some Japanese mushrooms. But Dogen tried to invite him for tea and dinner, but he just talked for a while and left.

[50:43]

So Dogen asked, what a good thing to work so hard. If you are a Zen monk, you need to study, practice Zazen, and study Koan or some kind of teaching. Why don't you work? What is a good point of this working? Then Gatendo just laughed. and said, you don't know what is practice and what is studying. That was, I think, the first kind of culture shock. Not culture, but spiritual shock for Dogen. Because in Japan, Dogen became a monk. That was at Tenrai Monastery near Kyoto. The monastery, the kind of hierarchy of monastery, institutional structure of the monastery is kind of a copy of the mundane secular world. People from high society became a monk and became the high-class priest.

[51:52]

And people from low-class society cannot go up the hierarchy. no matter how diligent and how wise the person might be. Because Dogen was from a very high-class family, so from the very beginning he was a kind of high-class, even though he was very young, he was 14 years old, 13 or 14 years old. He was already in a high-class position, so for him, you know, to practice Buddhism does not mean to, you know, cook rice. Those are things done by low-class monks, working monks. They had working monks and they had soldier monks. So, those people who work in a monastery and support teachings and practice and people who teach and practice are different class of people.

[53:01]

And often, when that person from high-class family became a monk, their servant also became a monk. And still served to this person. You know, that was the condition Dogen came from. And he was the top of that hierarchy. So he couldn't imagine working is important practice. So, especially for him, that was a very deep surprise. And because of that experience with Chinese Tenzo, after he came back to Japan, this is one of the most important points in Dogen's teaching. You know, monks should work together to support their own practice. So there's no hierarchy or class distinction between people from low-class family and high-class family.

[54:12]

So, for Dogen Zenji, this spirit of hyakujo is very important. And next, 9 and 10, I think I already talked. So I go to 11. I forget what time I stopped. 11.15. OK, we have 20 minutes. Thank you. I think I can finish this. In the text, this person is called the Master Reita Dai-i. This means Second Abbot of Mount Isan.

[55:24]

But another name of this person is Chokei, Chokei Dai-an. Because he lived at Chokei Monastery after he left his son. And Dai-an was his personal name, Dharma name. And this person lived 793 to 883. The master, later Daiyi, or Dagui, said, I have been at Mount Isan, or Guishan, for 20 years. I have eaten the rice of Isan and sat the seat of Isan. Pardon? OK. Okay.

[56:36]

But I have never studied the way of Isang. I have simply been able to tame one water buffalo. All day it is exposed clearly. This person was originally a disciple of Hyakujo. And Issan Rei, or Daii, was also Hyakujo's disciple. And Issan, after Issan left Hyakujo's monastery, he founded another monastery on the mountain called Issan, or Daigui. And this person, Dai-An, helped I-San to establish that monastery. And after I-San died, this person became the second abbot of I-San. That's why he was called the Master Reita Dai-I.

[57:41]

You know, this person is talking about water buffalo. But water buffalo is something I-San his teacher said. Dogen Zenji quoted this story of the water buffalo of Isan in Tenzo Kyokun. So, if you are familiar with Tenzo Kyokun, you know that story. Isan said, after he died, he will be born as a water buffalo in a farming farmer's house. And on that, on the side of the water buffalo, it is said, Isan, monk Isan, Beiyu, his name. And Isan, or the master, asked, what do you call this being?

[58:51]

If you call this is a water buffalo, this is Isan. But if you call this Issan, this is a water buffalo. What do you call this? Or a koan by Issan. So, water buffalo, I think Nansen also used the word water buffalo. He became a water buffalo. So, water buffalo is a kind of an image of Bodhisattva, who, you know, worked in a muddy water. Life study is really muddy. And worked to cultivate the land and plant the rice seedling. So, Wataba follows the image of Bodhisattva to help in the society, helping living beings. But, Monk Issan is the abbot of the monastery,

[59:56]

in the mountain. So, actually, he didn't really work in the society. So, this is two images of bodhisattva. One is practicing within a monastery, and another is working in a rice paddy. These two are really not two, but one thing. Or, we can say, you know, Part of ourselves is like Manjushri-san, who I want to practice, but part of ourselves is like a water buffalo. I want to work for the people or in the society. And actually, both are in ourselves, what we call this person. or we can say Buddha nature and karmic nature. We have both. Which one is this?

[61:00]

And actually we cannot make a choice. Both are here. So, no one really gave the answer. We need to accept both sides. Anyway, So, when this person, Chokei Dayan, talks about the water buffalo, we need to hear the Isan's voice when he says, what is this water buffalo? Whether water buffalo as a god or monk Isan as a bodhisattva or buddha nature. What is this? And this person doesn't answer to that question, but this is a kind of the answer. You know, I have been at Mount Isan for 20 years. So Isan, they started to establish the monastery from scratch.

[62:11]

And this person worked together with him. So he worked with Isan a long time. And he said he ate Isan's rice And he, you know, whatever works. That is, you know, ordinary life. Just an ordinary thing. So he has been living an ordinary life for 20 years. And he said, that means nothing special. We just do ordinary work and practice. And the important point is, But he said, but I have never studied the way of Issan. That means Issan practiced Issan's way. And this person, Dayan, practiced Dayan's way. My practice was not his practice.

[63:14]

I practiced for my own. So I studied or I received anything, nothing from my teacher. I'm from myself from the beginning. The first teachings I received from my teacher after I was ordained, maybe I talked this last year, but was the next day I received ordination, I had a chance to talk with Uchamaro personally, and he said, you know, on that ceremony, precept ceremony, my father was there and my father asked, you know, my teacher, please take care of my son. That was kind of a common thing to say, I think. But the next day, Uchiyama said, although your father said to take care of you, but I cannot take care of you.

[64:23]

You have to practice for your own. So, you know, he said, I cannot rely on him. That was the very first teaching from my teacher when I was ordained. And I really relied on his teaching. That means I try not to rely on him. You know, it's a kind of interesting thing, interesting teaching. When a teacher says, you should follow me, then I can make a choice, to follow or not to follow. But when my teacher says, don't follow me, don't trust me, don't rely on me, then it's very difficult to make a choice. When I try not to rely on him, That makes me rely on him, his teaching of not relying on me.

[65:28]

So it's kind of a strange thing, but I think this person is saying the same thing. Isan's teaching was not to rely on him, but live your life for your own. And that was what he has been doing. So he has been taming or raising this water buffalo, which is a combination of two sides, Buddha nature and karmic nature, to educate and grow and make the water buffalo mature. And he said, all day it is exposed clearly. So both sides are exposed clearly. This is a complete water buffalo and a complete mangrove sun.

[66:30]

Or a complete dispersion, daiyan. And Dogen said, we should know that the one water buffalo had been able to be tamed through the 20 years of continuous practice at Mount Isan. So, for this person, Dayan, it took him 20 years of continuous practice in order to tame his water buffalo. We should quietly be thoughtful of how he practiced for 20 years. Do not forget it. So Dogen is asking to his students, don't forget how they practice. Because Isan and this person started building a monastery by themselves from scratch.

[67:33]

First, according to Isan's biography, first ten years they had nothing. No one knew them. And they just ate nuts from the trees around there. And they worked little by little. So their practice was not such an easy one. They didn't practice in an established monastery or community. must work very hard, not only sitting, but also they had a lot of working, physical working. There are many stories about working on the field, about Issan. One of them is Issan, very famous one, Issan and his disciple Gyo-san worked to make a rice paddy.

[68:40]

And there was some, what do you call it? Slip? Slope? Slope. And they wanted to measure. And I think Isan said, use some water to measure. But Gyo-san said water is also not reliable. And he said high place is high level, and low place is low level. So, you know, even while they are working, like making rice paddy, they are studying Dharma. There are many of those examples, not only in Isan, but in many Koan stories. from that age is about working.

[69:42]

So working is a very important part of our practice. And Dogen admired this person in the last sentence. Even though there are some people who studied the way of Isan, it is rare to find a person whose continuous practice is not to study the way of Isan. So this not to practice, not to study, is important for Dogen. And not studying Isan's way means not relying on Isan, but he just practices for his own. Okay, I think it's a good place to stop. Any questions? Only six months at the Yoji Monastery.

[71:03]

Yeah, totally different. Completely different. We have to be careful even when we sleep, not to disturb others. We have to always think of others. And we can't make any careless noise. So we should always be alert. It's a very difficult practice. But very helpful. No, I didn't like it. When I finished six months of training there, I was very happy. But it was very helpful practice too. how can I say, to always see how other people are doing and feeling and thinking about this person.

[72:20]

And we need to let go of how people are thinking about me. Otherwise, we cannot stay in such a situation even one day. So there are two sides. We have to be always you know, alert and careful with other people and think about all people. But at the same time, you know, all people have the same difficulty. So we have a kind of compassion to each other. And we have a kind of a room. We find a room to, how can I say, in a sense, give up forgiveness. to certain disturbance or mistakes or whatever, because all of us do the same thing. So the relationship is really intimate. It's a kind of important practice, but I don't really want to.

[73:27]

No, we had small rooms, but in that room, two or three people lived together, so not so different. You know, we have to be always concerned with two or three, not 20 or 30, but not so different. Six months of tatami for two. Usually two people. We don't believe in God. Physical. I think we should respect other people's beliefs or religion or spiritual tradition.

[74:44]

Buddhism never fought against and sweep all other religions or spiritual traditions away. So we respect other people's beliefs or faiths. But it doesn't mean we need to believe all those gods or capital gods. Is this the answer to your question? For example, can you go to the Museo Lourdes and go to church on Sunday? I'm not sure, but when I have a session, there are places where a small group of people use a retreat center.

[76:01]

And many of the retreat centers are Catholic or Christian retreat centers. So we sit in the zendo with, you know, a cloth. Yeah, and it's okay with me. Actually, one year before I went to Minneapolis, I stayed at a Catholic nunnery with my family in Kyoto. Of course, I was not a part of the community. But there was one small, not a house, but a kind of hut. And they allowed my family to live there. It was very generous. And I really appreciate their generosity. So my children heard the gospel song every morning. They are very nice people.

[77:02]

And sometimes I visit a Catholic church to give a Darshan instruction. They have some sitting group. And when they invited me to be at a mass, I attended the mass. No problem. And sometimes Catholic people came to my temple. And we sat there together, and they did mass there. And we studied Shobo Genzo and Bible. No problem. So it's one way to talk to them, but also when something happens, and we have to keep just the dialogue about why that's happening, who did it, when did it take, and you feel good when you say, it was just one way.

[78:23]

And then the other thing is, there are different ways that, ah, this really happened, and I'm really glad, and this is really good, and so we talk about things like that. God arrived from debate? I don't know. Please. Can I go to the next question? We don't have much time. Don't get what? Blessed out. Yeah, I think that's the meaning of the story.

[79:55]

Yes. Please. I think it's similar. Very close. Or almost same. you know, within family life, you know, we cannot hide anything. So we have to be really exposed. So we need to, you know, forgive each other. Otherwise, there's no way to live together. Because each of us has, you know, good point and not so good point. So, yeah, family life can be like a monastic life. That's it. But unfortunately, in modern life, not only in this country, but in America, each person has each individual room. And we don't contact so much as people did before.

[81:03]

So even within family, each person is kind of individual or separated. In Japan, you know, family didn't eat together so often because they have different schedules. Children need to eat according to their school schedule. And the father and parent also have their own job, work. So, it's kind of a sad situation. So, family, not only family, but, you know, we are so kind of separated, so much separation. Well, okay, maybe go back to Zendo.

[81:55]

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