Good morning, everyone. This morning I start the second paragraph of page four. Let me read a few pages. Kawashi, or Huinen, the sixth ancestor, said, Simply, this non-defilement is what has been protected and maintained by all Buddhas. You are also like this. I am also like this. And all the ancestors in India were also like this. Therefore, Because you are also like this, and I am also like this, both master and disciple are Buddhas.

[01:07]

Truly, it is neither you nor I. Within the non-defilement, thusness is I, and thisness is I. This I is what has been protected and maintained by all Buddhas. This is the dignified conduct of a practiced Buddha. Thusness is you and thisness is you. This you is what has been protected and maintained by all Buddhas. This is the dignified conduct of a practiced Buddha. Because of I am also, the master is outstanding. Because of you are also, the disciple is capable. The master is outstanding and the disciple is capable.

[02:10]

This is the perfection of wisdom and practice of practice Buddha. We should know that thisness is what has been protected and maintained by all Buddhas. Therefore, I am also, and you are also. Even if the statement of the ancient Buddha, Kyausri, is not I, it cannot be other than you. What has been protected and maintained by practice Buddha and what has been penetrated by practice Buddha is like this. Therefore, we should know that practice verification is never within the distinctions of form and nature, root and branch, and so forth.

[03:14]

The coming and going of practice buddha without mistake allows the buddhas to practice and at the same time the buddhas allow practitioners to practice. Here is giving up the body for the sake of the dharma and giving up the dharma for the sake of the body. This is never begrudging body and life, and also wholeheartedly begrudging and taking care of body and life. Not only giving up the Dharma for the sake of the Dharma, but also there is the dignified conduct of giving up the Dharma for the sake of the mind. We should never forget that the practice of giving up is boundless.

[04:16]

We should not measure or fathom the great way with using the measurement of Buddha. The measurement of Buddha is only one corner. For example, it is like a flower opens. We should not grope for or question the dignified conducts with holding the measurement of mind. The measurement of mind is one entire aspect. It is like the world. The measurement of one stalk of grass is clearly the mind measurement of Buddhas and ancestors. This is one piece of the truth that recognizes the trace of practice Buddha. Even if we thoroughly see that the measurement of one mind includes immeasurable Buddha measurement, when we try to measure moving and stopping, movement and stillness of practice Buddha,

[05:36]

Undoubtedly, there is the faith beyond measurement. Because this is the activity beyond measurement, measuring does not hit the mark, is not attainable, and is not reachable. So, in paragraph 7, Dogen Zenji quotes Huinen, the Six Ancestors, saying, in the conversation between Huinen and his disciple, Nangaku, that is, simply this non-defilement, The Nangak said, we cannot say there is no practice and verification, but practice verification cannot be defiled. Then, Huinan, the Sixth Ancestor said, this non-defilement is simply this non-defilement is what has been protected and maintained by all Buddhas.

[06:51]

You are also like this. I am also like this. And all the ancestors in India were also like this. So, if we accept it and affirm Nangak's saying that in practice and enlightenment is there, that means we have to practice and there is enlightenment or verification. as one thing in the case of Dogen Zenjutsu's understanding, practice verification or shusho. So we have to keep practicing endlessly. But if we defile this practice and verification with our desire, then it is not practice of practice Buddha. So we should be very careful not to defile our practice verification.

[07:54]

Then Huinan said, this non-defilement is what has been protected and maintained by all Buddhas. It might not be so important, but this saying of Huinan, he said, this undefilement in fact has been protected and maintained by all Buddhas. This is the butsu shi shou go nen ze shou butsu shi shou go nen this

[09:21]

is what has been protected, the goal is to protect, means to think of. So, I translate this as protected and maintained by all Buddhas. So, this undefilement is what has been protected and maintained by all Buddhas. This expression This is an addition, but BUSHYO GO NEN is the expression from the Rota Sutra. Actually, this is the part of the name Buddha, Shakyamuni Buddha, the Eternal Buddha. Eternal Shakyamuni Buddha expounds in the Rota Sutra. This is from the first chapter of the Rota Sutra.

[10:23]

In the beginning of the Rota Sutra, before saying anything, Buddha was sitting in samadhi and emitted the light from his hair here, forehead, and illuminated the entire world. And one of the bodhisattvas said, you know, this is a sign or an omen of Buddha is going to teach some very important dharma. And then someone asked, then what is that dharma? Then this bodhisattva said, In this translation, it said, at that time, the Buddha, not Bodhisattva, but the Buddha, the Buddha Sun Moon Light, Sun Moon Light, preached the Great Vehicle Sutra, Daijo-kyo, Great Vehicle Sutra, Mahayana Sutra, called innumerable meanings.

[11:34]

This innumerable meanings is the name of Samadhi Buddha was in. And another name of this great Mahayana Sutra is the law, or Dharma, by which Bodhisattvas are instructed. So, this teaching is for to instruct Bodhisattvas and which the Buddha's watch over and keep in mind. This feature, the Buddha watch over and keep in mind, is a translation of Go-nen. So, that Buddha has been protected or watch over and keep in mind. Different English translation, but original expression is the same. So, this is the name of the Dharma Shakyamuni expanded in the Lotus Sutra.

[12:43]

I think it helps us to understand what Shunran is saying here. So, what Huinan is saying is something about the teaching in the Lota Sutra. That is a Mahayana teaching to instruct Bodhisattvas. And that Dharma has been protected and maintained by all Buddhas to teach Bodhisattvas. And the essence of this teaching, according to Huinan, Our Sixth Ancestor and Nangaku is this undefilement. Practice without defilement. The Chinese and Japanese expression is Zen Na.

[13:51]

Zen is like a dye to dye a fabric. And Na is... What is Na? Stain or dirt. So it is like when we put our clothes in the muddy water. It's colored. and it becomes dirty. That is the meaning. And this means, you know, we measure what we do. We evaluate what we do as a subject or observer. This duality is a source of this defilement. So, non-duality is a meaning, but this is not a literal translation.

[14:59]

Literal translation is without stain or without defilement. And another expression, Huinan, our six ancestors said is, I am also like this, you are also like this. That is, Nyo, Yak, Nyo, Ze. Go, Yak, Nyo, Ze. is you, yak is also, nyoze is nyo is like, ze is this, and ware is I, same expression.

[16:01]

Important point that cannot be translated is this word, nyoze, like this. This is the same word, same word or same expression with, you know, yesterday. I talked about ten suchness, about as a shoho jisso. Not ten suchnesses, ten nyoze. So this nyoze is a word for vastness. So, you know, I cannot translate this one. Because in the context, the fat human said is, I am like this and you are like this. That's all. But this word means thusness. So you are thusness and I am thusness. That is how Dogen Zenji read this sentence. But in the context of conversation, their conversation, this also means you are like this, I am like this.

[17:13]

We are the same. And another thing to read the next paragraph is this Nyo Ze can be divided into two parts, of course. Nyo and Ze. Like and this. That is how Dogen Zenji read. And Nyo is thus. And Ze is this. Like this. So, next paragraph. Therefore, because you are also like this, means you are nothing other than thusness, the truth, reality of all beings, and I am also thusness. Therefore, this is Dogen.

[18:16]

Therefore, both Huinan and Nangaku are Buddhas, not as individual persons, but as their practice, or as a practice Buddha, or Gyo-Butsu, they are both Buddhas. Because that is, their practice expresses this dustness, the reality of all beings. And this, according to Nagarjuna, this reality of all beings is itself Nirvana. But we create samsara. because of, you know, our three poisonous minds. But when we let go of our three poisonous minds, you know, things, it's there. The things there is the reality of all beings. There's no illusion. Illusion is created by ourselves. And we let go.

[19:17]

We are right within the net reality of all beings, a network of interdependent origination. That is what we do in our Zazen. So, both Hinan and Nangaku are Buddha, because both are Zazen, Nyoze. Truly, it's neither you nor I. It's not individual person, you or I. But, their practice is Buddha. And their body and mind, that is five skandhas, are Buddha. As Dogen said in the Makaha-Nihara-Mitsu,

[20:19]

You know, five skandhas are five-fold prajna. Because five skandhas, you know, themselves express impermanence and egolessness. Emptiness. So, those five skandhas are themselves prajna. That means we are prajna if we are not deceived by our three poisonous minds. Within this non-defilement, thusness is I and thisness is I. This is what I said, you know, Dogenzen divide nyo and ze. Nyo ze as a compound means thusness or like thisness. And within this thusness there are two sides, nyo and ze.

[21:20]

I know as one word can mean tatata. That means thusness, as it isness. And there Dogenzen separates these two parts and he reads this as thisness. That means You know, I often say, I'm Shōhaku, and I'm a Buddhist Zen, Sōtō Zen Buddhist priest, born in Japan in 13th year, and I have been practicing, you know, this kind of special, not special, but strange practice, and studying this kind of strange teachings. That's why I become like this. You know, I cannot exchange my way of life with other people. I have certain particular karma.

[22:22]

So, I think I'm pretty unique person. And each one of us are the same. That is, you know, thisness. This particular person that is unique and different from all other people. We cannot alternate. And yet, You know, at the same time, this is not shouhaku. There are no such things called shouhaku. This is just as it is. In that case, in that sense, we are the same. We are all the same. Not only human beings, but all beings are just as it is, just as they are. So we can say this is a side of emptiness. And this is the side of form. Each form has its own particular features.

[23:29]

And yet all those forms or karmic nature is always together with dustness. Dust means emptiness. That means there is no such individual entity. And Dogen Zenji in Shobo Genzo, Bussho or Buddha Nature, he called this Wu Bussho. And this side is called Mu. Mu Bussho and Wu Bussho. So, these are two sides of one reality. Actually, it's not two sides of one reality. Both are 100%. So, it's not 50 and 50. It's both 100%. That is what Dogen wants to say.

[24:33]

And they are always one, always together. And yet, both are 100%. So, when we see Nyo, they disappear. And when we see Ze, Nyo disappears. So, when I talk about this person, Shohaku, you know, my likeness of Nyo disappears. I'm just 100% Shohaku Okumura, who was born in Japan, in Saturn. time and living and studying and practicing in certain ways. So I am limited. Please. Mu is no. Mu is no, yes. Wu is be. Be and not be. So, here, in this sentence, Dogen Zenji divided this Nyo Ze into two parts and said, what he wrote is, Nyo Go and Ze Go.

[26:02]

Nyo is I, and ze is I. And I translate this, thisness, I mean, thusness is I. Thisness is I. The expression is Nyo-go, ze-go. Right? Nyo-go, ze-go, yes. And this Nyo-go and ze-go, is what has been maintained, protected and maintained by all Buddhas. This, you know, this is the way all beings are. As, you know, as I said when I talked about ten suchness, each and every being is unique. That is the first five darshanas means. Everything has its own form, nature, body, energy, and work or function.

[27:18]

And yet, those each and every unique beings can exist as a unique being only within relationship or connection with other beings, all other beings. That is what this Nyo Ze means. Nyo means each one of us is a unique being. And there are no such unique beings that really exist without relationship with all other beings. That is what Nyo or emptiness means. So this way of being, Nyo, Nyo and Ze is, according to Mahayana Buddhist teaching, this is the way things are. This is Dharma. This is the way all beings are. This true reality of all beings. And this is what has been protected and maintained by all Buddhas.

[28:27]

And this is the dignified conduct of practicing Buddha. So, in our practice, we try to express both sides completely in each and every activity we do, both sitting, practicing in the Zen Dojo, or practicing in the Buddha Hall, or practicing in the kitchen, or practicing anywhere else. We try to free express both sides at the same time within one action. Please. How do you express both sides at the same time? When there's this, there's no thus. And when there's thus, there's no this. This is a very good question. express this kind of a tricky, logically very tricky thing.

[29:37]

But to express this, to explain this, when I talked on Buddha nature, he also talked about ubhushu and mubhushu, or Buddha nature and karmic nature. These are both hundred percent. And to explain that I show up picture entitled, My Wife and My Mother-in-Law. Do you know that picture? One picture that is a portrait of one old lady and young lady together. And yet, this entire portrait is of an old lady. When we see an old lady, this entire painting is a portrait of an old lady. But when we see a young lady, this is 100% a portrait of a young lady.

[30:42]

So both are 100%. So they are always together. And yet, this young lady and old lady never meet each other. Because when we see old lady, young lady disappear. When we see young lady, old lady disappear. They are always together because that is exactly the same thing. And yet, when one appear, another disappear. And when another disappear, This one disappears. And yet they are always there. It's kind of logically very strange thing. But that is what Dogen wants to say. Not only Dogen. But in Zen texts, this kind of expression, we can find this kind of expression like that. Well, he's going to use some of those expressions.

[31:47]

Always together but never meet each other. Form and emptiness are not two. Yeah. Yes. Yeah, same thing. Please. There's a similar concept in neuroscience. Neuro? Neuroscience. Oh. The ideas of consciousness. We all have various levels of consciousness. Well, it's not possible, but it's reality. That is how Dogens or Buddhists see our life. You know, karmic nature as a personal individual person and the universal nature that is one manifestation of universal life are always together.

[32:54]

You know, like all the living beings on this planet are from one single cell living animate beings and all living beings share the same system but each living beings are different and yet they are living this same not living but manifestation of this same system of life so that is what this means, I think. So, when we, for example, we make a prostration, this action of making prostration is completely my practice.

[33:56]

So I try to be attentive and 100% focus on this one action. And when I really do, all my body and mind are really doing, making prostration, then shohaku disappears. Only this bowing or this prostration. And that is when this dustness appears or manifests within shohaku's action. So, within prostration, this is entirely Shōhaku's body and mind. But somehow Shōhaku disappeared and only this action of prostration is there. That is what is called Gyōbutsu. So, Shōhaku is not Buddha anyway.

[34:58]

But this prostration is Buddha's practice. And this prostration is practice Buddha or Gyōbutsu. But if I do the same action for the sake of this person's profit, then this is not Gyōbutsu at all. This is my action for the sake of Shōhaku. That is the difference. is one of the things that the text says, that you can tell the difference, you can see the difference from outside. When a person is doing a prostration, and they are only doing that, and they have forgotten themselves, you can see, you can draw. I think so, if we have see, if we have eye to see that difference.

[36:00]

When we are Not careful, we cannot see, you know, all people do the same action. But if we have our eyes are open, we can see the difference. Please. So the picture of your grandmother and your daughter, it's a picture of karmic nature? Both. Karmic nature and your nature? Yeah. Are what? Are one. 100%. And they are completely different. And they never meet each other. And he repeats the same thing. Thusness is about you. Thusness is you. And thisness is you. And that you, that is a combination of nyo and ze, is what has been protected and maintained by all Buddhas.

[37:15]

This is the dignified conduct of practice Buddha. And because of I am also, I am also, also means I am thus, or I am thusness, and you are thusness. This... Master is outstanding and disciple is capable is a very common expression to praise, you know, good teacher and good student. Shisho Shikyo. This refers to Huinan and Nangaku. So here, Dogen Zenji shows, you know, this gyo-butsu is continuous without separation between teacher and student.

[38:21]

Both are gyo-butsu or practice with Buddha. And yet, as I and you, Huinan and Nangaku are two different persons and yet as a gyobut they are one buddha. The master is outstanding and the disciple is capable. This is the perfection of wisdom and practice. All practice buddha. Perfection of wisdom and practice is a translation of Myo-Ryo-Soku. Myōgyō-soku. Myō is brightness. And myō, brightness, refers to wisdom.

[39:22]

And gyō is practice. And soku is full or satisfied or complete. And this word, myōgyō-soku, is One of the ten names of Buddha. Ten names? A fifth of Buddha. Myōgyōsoku. That also refers to, you know, they are both Buddhas as a gyōbuchi. We should know that thisness is what has been protected and maintained by all Buddhas. Therefore, I am also and you are also. So, when we allow bodhicitta, body-mind, and receive take the bodhisattva vow and receive the bodhisattva precept and practice bodhisattva practice.

[40:25]

We are children of Buddha and we are protected by all Buddhas. Even if The statement of the ancient Buddha Kaossi is not I. It cannot be other than you. This is a strange thing, but this means I and you are completely the same. So, when you appear, I disappear. When I appear, you disappeared. You are included within I. And when we see Nangaku, Huinan disappeared. And when Huinan appeared, Nangaku disappeared.

[41:27]

As a gyo-butsu, they are one, completely one. And yet, as I and you, they are separate. What has been protected and maintained by practice Buddha and what has been penetrated by practice Buddha is like this. So this is the source of dignity of each and every practice activity. When we express both nyo and ve, thisness and thusness, in our action, in our behavior. We see the Buddha Dharma. That is living Buddha Dharma.

[42:31]

That is why we, not we, but for example, in the story of Shariputra and Asaji, Then Asaji was walking on the street holding an Oryoki, an Oryoki ball. And then, before Shaliputra became a Buddha's disciple, when he saw this monk walking on the street, he was inspired and walked after this monk and asked who was this monk's teacher. That was how you know, Shaliputra became Buddha's disciple. That was what I... that is the story I introduced on Saturday morning. You know, in this case, in this Asaji's conduct or action of just walking on the street holding Oryoki,

[43:37]

shows or expresses both his personality, individual personality, his way of life, his aspiration, his bodhicitta. And at the same time, his action or conduct shows fat Buddha thought, both within, both within one action, both are there. That is the source of dignity and beauty of each and every action. So, that is the idea of Dogen Zenji's... not idea, but teaching or meaning of Dogen Zenji's practice. Each and every action, whether in the... zendo or buddha hall or any other places we should practice with this attitude.

[44:44]

Then each and every action becomes iigi or dignified conduct. So, it's not really, I mean, it's not really a mannerism or formalism. You know, in order to use our body, we learn the forms. But that is not the end of our practice. The meaning of the formal practice is to learn how to use our body in order to freely express both sides of ourselves as Dharma. So, it's not an easy thing.

[45:53]

Next paragraph. Therefore, we should know that Practice verification is never within the distinction of form and nature, root and branch, and so forth. Again, he discussed this is not a matter of thinking or theory, Buddhist theory, as nature and form. Nature is something essential. Form is something which has a shape, something concrete. And a root is this and a branch is like a phenomenon. Each and every thing we can see. And root is something we cannot see. And these are the basic kind of principles of Buddhist philosophy.

[46:54]

But, what Dogen is saying is, this gyo-butsu has nothing to do with such kind of a categorization or conceptualization, but it's actual activity. The coming and going of a practiced Buddha. Coming and going means each and every action, without mistake, allows the Buddhas to practice, and at the same time, the Buddhas allow practitioners to practice. So, within one action, from one side, now I'm talking about Dogen's teaching. This is my practice now, and I talk about my understanding of Dogen's teaching. And if I'm successful, I put my entire energy into my talking.

[48:07]

And my talking is not so different with Fat Doge's saying, what he's trying to say. Then, through my shohaku's body and mind and speech, Dogen is talking. So, within my action, Dogen Zenji is talking. I hope so. I'm not sure. And through Dogen Zenji's writing, the Dharma is talking. So, within this one action, you know, Dharma is talking, Dogen is talking, and I am talking. So, Buddha allowed me to talk in this way. And yet, because I'm really studying Dogen and practicing, following Dogen's teaching, Dogen is still alive.

[49:09]

So, in a sense, I make Dogen Zenji alive now. Not me, not Shohaku, but my practice, my effort. And by sharing my practice and effort with people, Dogen Zenji is still alive. If no one studies and no one practices, Dogen is dead. Dogen is a person in the past. He's already gone. But because people are studying and practicing and living based on his teachings, Within our practice, Dogen Zenji is still alive. And Buddha is still alive. So, by studying Buddha's or Dogen Zenji's teachings, I can practice Buddha's teachings. And also, because of our practice and our study, our practice allows Buddha to be alive.

[50:14]

Dogen Zenji is still alive. within this moment. So Buddha allows me to practice and talk in this way. And by my practice and study, I allow Buddha alive. So Buddha and Shōhaku is working together within this one action. Without mistake. Without mistake. Without mistake. Without faith. Without faith. Without exception. And next he said, here is... So, there is Shohaku and Buddha. Or the practitioner and Buddha. And here is... Giving up the body for the sake of the Dharma and giving up the Dharma for the sake of the body.

[51:22]

You know, we usually think we should give up our body for the sake of Dharma. This is a common way of saying, you know, not for me, but for Dharma. But here, Dogen then said both. For the sake of dharma, we give up our body and mind. And yet, for the sake of body and mind, we give up dharma. That means, within gyo-butsu, within practice of gyo-butsu, mind, body and mind, and dharma is exactly the same thing. So, actually, we cannot give up one thing for the sake of another. And next sentence is the same thing. This is never begrudging body and life and also wholeheartedly begrudging and taking care of body and life.

[52:30]

This is also from the Lotus Sutra. Here is it. The first expression, fushaku shinmyo, never begrudging body and life, is from the third chapter of the Shobogen, I mean Rota Sutra. The third chapter is entitled Parable. It says, if any have zealously progressed, constantly maintained kindly hearts, and never spared body and life, then you may preach it to them. If you find such a person who don't begrudge his body and life for the sake of Dharma, you can preach this Dharma to that person.

[53:41]

That is what the Lotus Sutra is saying. And another one, Dogen Zenji made change. That is, wholeheartedly grudging. This expression appeared in Chapter 13 of the Lotus Sutra. The title of the chapter is, Exhortation to Hold Firm. Does it make sense? Exhortation to hold firm means, the Lotus Sutra says that we should keep this sutra. Copy and remember and chant, recite this sutra and share with other people. The sentence in the Lotus Sutra is as follows.

[54:49]

We will not love body and life. We will not love body and life, but only care for the supreme way. This only care for is same expression as Dogen Zen used here. That is Tanshaku. Pan is only. Shaku is vigraj, or careful. In the Lotus Sutra it says, only care for the supreme way. That means awakening. And they don't care for body and life. But Dogen Zenji made a change. And he said, only vigraj, body and life. You know, when we read the Lotus Sutra, there are some parts that sound like, you know, the teaching in the Lotus Sutra is kind of fanatic.

[56:05]

But, you know, we should, you know, give up our life for the sake of Dharma. We should... Well, but Dogen... In Dogen Zen teaching, that part is disappeared, I think. So he changed the expression in the Lotus Sutra and he, you know, picked up two sides of one teaching. That is, we should not begrudge our body and mind. And yet, we should wholeheartedly begrudge or care for our body and mind. Because without our body and mind, there is no Dharma. Without our healthy body and mind, we cannot practice. Practice Buddha can be there only when we have body and mind. So, body and mind is really important in the teaching of Dogen Zenji.

[57:13]

Please. So, are you using right and careful to listen? These are two translations of one word, shaku, as a negative meaning to begrudge. But to begrudge means to be careful, to value it. So, I don't know if it is a better translation or we have to use different words in each case. It's very difficult to translate Dogen. He used the same word in negative way and positive way. But many of English words cannot be used in that way. That is a problem of translation. So, he said, this is the meaning of the expression in the Lotus Sutra.

[58:16]

Never begrudging body and life. And wholeheartedly begrudging or careful and take care of body and life. Because without body and life, we cannot practice. Not only giving up the Dharma for the sake of the Dharma, but also there is the dignified conduct of giving up the Dharma for the sake of the mind. This is also the same thing, actually. The Dharma and mind, in this case, capital M Mind and Dharma is really the same thing. But I think the important point here is this word, giving up, to give up. Give up or let go.

[59:30]

This means when we have to make a choice, usually we choose something we want, something we think this should be done. But I think this teaching means which one we should give up, instead of which one we want to do. So the standard of making choice. Doreen is saying here, give up. Fat we should give up. That means we should keep. And the practice of give up or share is boundless. Boundless is a translation of... Muryo.

[60:35]

So, he's talking about the practice of sha, or giving up. And he said, sha is mu, ryo. And, of course, mu is no, and ryo. Here, I translate it as boundless. He used this word often in this paragraph. So, I have to explain what this ryo means. It's not so difficult word. This ryo means to measure. And also a device to measure, like a rule or a cup to measure the amount of liquid. That first, second is the device to measure. And the third is amount of that thing that is measured.

[61:59]

So it has three meanings. The activity of to measure. And second is device to measure, like a cup or a scale. And the third is the amount of that thing that is measured. like one gallon of water. That is a Ryo of the water. So it means free. And when it is used as Mu Ryo, it means there is no way to measure. In order to measure, there must be some limited amount of something. And we need some device or some rule or scale to measure this thing. Then we can measure.

[63:01]

So we need two things to measure something. One is that thing. And that should not be infinite. Because we cannot measure something infinite. finite and we need accurate rules or scale to measure this thing. And Mu Ryo in this case means there's no way to measure. Because, possibly because there's no, how can I say, Because this is infinite, there's no way to measure. If this is infinite, there's no way to measure it. Even if we have accurate measure, accurate rule.

[64:03]

But if we don't have rule, there's no way to measure this. And the third possibility is... If we have no intention to measure it, even if it is here and this is there, we don't measure it. And another possibility is the thing that should be measured and the rule is one and the same thing. So there are several possibilities. Please. It seems like it comes back to the word that is being translated as defilement. To measure is a kind of defilement because in order to measure there are two things. A person who measures and the rule and the thing that is to be measured. This separation is a problem.

[65:15]

So, this to measure is some kind of defilement. We want to measure. And, as a Buddhist term, this Muryo is used as a Shi Muryo Shin. Shin is mind. And so, shi-muryo-shin, four... What is the English translation of shi-muryo-shin? Boundless mind. Boundless mind, yeah. That's why I use this boundless here. That is ji-hi-ki-sha. Ji is... Ji and hi and Ki and Sha. Ji and Hi are both compassion.

[66:28]

But, Ji... You know, Japanese word for compassion is Ji-Hi. But, Ji is one side of compassion. That is to give happiness or pleasure. And he literally means sadness. But he means he is a side of the compassion to take the pain or suffering or sadness away from the person. So, she and he is two sides of compassion. And ki is delight or pleasure. And sha It's the same sha to throw away or give up. But this sha is to be neutral. That means without hatred or attachment. That is sha. Those four are called the four boundless minds.

[67:33]

And this is a very Old Buddhist term from Pali Canon. In Sanskrit, these four shimryoshin are katru, katru, apurama. And apurama means immeasurable. Katru means four. So, in the rest of this paragraph, this word, 無量, is an important word. He said, we should never forget that the practice of giving up is boundless.

[68:39]

This is 無量, no way to measure. We should not measure or fathom this both measure and fathom is real. Fathom the great way with using the measurement of Buddha. So we cannot use Buddha as a rule to measure this great way. Because this great way and Buddha is exactly the same thing. We cannot use anything to measure this great way. Great way is muryo, boundless, and Buddha is boundless. So we cannot use Buddha as a measurement to measure this great way. The measurement of Buddha is

[69:42]

Only one corner, for example, it is like a flower opens. This flower opens is also another old Zen expression. Keikai Sekai-ki. Sekai-ki. Kei is flower. And kai is open. And sekai is word. Sekai is a common Japanese word that means world.

[70:51]

Even in modern Japanese. But the interesting point is Sei means time and Kai is space. So Sekai in Japanese means time and space. And Ki is to arise or to get up. or wake up. This expression means in the early spring. Dogen Zenji used one flower, one plum blossom. Plum blossom is the first flower that blooms in the spring. Even in the very early spring, when the entire earth is still covered with snow, plum blossoms can open.

[71:57]

So this is the first sign of spring. And this expression, the world wakes up. And the word becomes spring. That means in the winter, everything is sleeping. But in the spring, everything wake up and start activities. That is the meaning of this expression. And this word is used in the next sentence. not next, but it said, the measurement of mind is one entire aspect. It is like the world. So Dogenzen used keikai and world. He divided these two and used in each sentence. And this means Often in the early spring, even though the entire world is still covered with snow, only one tiny plum blossom blooms.

[73:09]

Then that small plum blossom, small flower, influences the entire world. And that is the beginning of the spring. Tiny flowers influence the entire world and make the world as spring. And Nyojo Zenji and Dogen Zenji use this analogy of a plum blossom as Buddha's awakening. When one person, Shakyamuni, awakens, that is like a plum blossom bloom in the early spring, You know, no flower at all. And yet, after Buddha's awakening, it completely changed the entire world. That is the idea or image of this expression.

[74:13]

Flower opens and the world wakes up. And this same idea is expressed by Dogen Zenji in Jijyu Zanmai. about our Zazen, not about Buddha's awakening. You know, in the very beginning of the Jijyu Zanmai, Togedon said, when we sit displaying Buddha mudra with our entire body and mind, this entire world becomes enlightenment. That is the expression of same meaning of this saying of Zen, you know, one tiny thing changes or influences the entire world. When one thing even slightly changes, this entire world is changed. That means this one thing and this entire world is completely connected.

[75:18]

So, within this network of interdependent origination, if one small part changes, this entire network changes. That is the idea of this expression, flower opens, the world wakes up. Here we are. The measurement of Buddha is only one corner, like a small flower. For example, it is like a flower opens. We should not grope for question the dignified conducts with holding the measurement of mind. So, we should not try to measure our practice activity using the measurement of mind.

[76:25]

Because our practice is like a tiny flower. Still, our practice and this entire universe is really connected. So we cannot really... This mind means this Buddha's mind or Buddha's life. That is this entire network of interdependent origination itself. That is called mind. And mind, even though our practice is a tiny part of that mind, entire network, still this mind and this entire network is one thing. So the measurement of mind is this entire network. It is like the world. So our practice and Buddha mind is like one flower and entire world.

[77:27]

When one flower opens, the entire world wakes up and makes change. So even though our practice, our activity is tiny and not so strong, still there is a possibility to change the entire world. So even though our practice is not so strong like like Buddha's practice or Buddha's teaching, Buddha's activity or Dogen Zenji's, please. So, I want to ask about causation. The plum blossom doesn't cause the spring. The plum blossom indicates that the spring is going to come. Yeah. It's a sign of that energy is working.

[78:29]

So, in the practice you're talking about, the practice of Zazen is a sign of this... Yes. Yeah, it's not... Yeah, it doesn't mean... My practice changed a lot. But my practice is a sign of this, you know, universal movement. And yet, whether I practice or not, it depends on me. So, even my willpower is a very tiny part of it, but I need to use my determination to practice. Even though that is a really tiny part of this, you know, universal movement, I'm still, without my personal effort, you know, I can't flower. I can't bloom my flower. But my personal effort is really a tiny part of this universal movement.

[79:36]

And also my personal power or life force is a part of this universal life force. You have something to say? Yeah, you can say so. I mean because me and this world is one thing. All connected. So one flower blooming means entire tree is blooming. So one flower blooming means entire world is blooming in a sense. So, you know, there is a Zen poem that is someone in the early spring, someone walked around the mountains and fields to find the sign of the spring.

[80:57]

And then he returned and he couldn't find any sign of the spring. But when he returned to his home, he found one, I'm not sure if it was plum blossom or not, plum blossom blooming. And the poem said, I found a spring, and this is enough. That means one plum blossom blooming is, in a sense, the spring itself. The world is the spring of the world. The entire world is there within this one flamboyant sun. Thank you. Anyway, what Dogen is saying here is that we can't measure the activity of the practiced Buddha.

[81:59]

But he tried to express this with using so many, you know, Zen poetic expressions. So, it's difficult to what he is saying. Then, the measurement of one stalk of grass. is clearly the mind measurement of Buddhas and ancestors. Of course, this one stalk of grass came from Koan story, not story, but Joshu's expression. You know, I use a stalk of grass as a golden body of Buddha. And Dogen Zenji used this Joshu's expression in Tengu Kyokon and said, we use one stalk of vegetables to express the golden body of Buddha.

[83:13]

And we invite golden body of Buddha with his head. I'm sorry, I forget. But one stalk of green or one stalk of vegetables or grass and golden body of Buddha, that means entire world, entire Dharma world, are one thing. So, the stalk of grass means not only the grass, but each and everything within this world. is clearly the mind measurement of Buddhas and ancestors. And this also refers to, you know, the Raymond Pan's expression, bright, bright grass, bright, bright Buddha ancestors' mind. Are you familiar with that expression?

[84:14]

Don't mind. This is one piece of the truth that recognizes the trace of practice Buddha. Even if we thoroughly see that the measurement of one mind includes immeasurable Buddha measurement, when we try to measure moving and stopping, movement and stillness of practice buddha undoubtedly there is the faith beyond measurement. So that what he's saying is same as he says in the Jijū-yū-zan-mai. In the very end of Jijū-yū-zan-mai he says something like

[85:17]

You should know that even if all the Buddhas in the ten directions, as numerous as the sands of the Ganges River, together engage the full power of their Buddha wisdom, they could never reach the limit or measure or comprehend the virtue of one person's zazen. So, in Jijūzanmai, he talks about our zazen. And even using Buddha's wisdom, the virtue of our zazen cannot be measured. And here, he again, same thing. The virtue of practice Buddha, that means virtue of our practice, cannot be measured even using the measurement of Buddha or mind or Dharma or whatever.

[86:24]

Because our practice and Dharma and Buddha are one and the same thing. There is no way to measure. Because there is no two things. This is really one thing. Because this is activity beyond measurement. So this is beyond measurement. Measuring does not hit the mark, is not attainable, and is not reachable. So Dogen Zen put emphasis on this point. We cannot measure because we cannot observe. see this practice as an observer. There is no observer, only practice. We are completely within that practice, that action.

[87:26]

So, Shohaku cannot observe what Shohaku is doing, because there is no Shohaku beside this doing. And, Sawaki Kodoroshi expressed this about our Zazen, When he says, Zazen is good for nothing. When we think about what is Zazen good for, we are observing Zazen and we are trying to evaluate this Zazen as an outsider who is not really sitting. But when we are sitting, We are part of the Zen. So there is no way we can measure the virtue or merit of our practice. Because there is no measurement. There is no separation between person who wants to know the value and this practice.

[88:29]

That is the meaning of Sakyong Rinpoche's expression, the Zen is good for nothing. Any questions? Please. I think in this point you were making about jihiki-sha. Point? Yeah, the connection between that and... Oh, jihiki-sha is called shi-mu-ryo-shin. That means four boundless mind. The expression Dogen used is this word, Muryo, in here. That is only connection. So, that means this boundless or no measurement, there's no way to measure it, is important in not only Dogen's teaching, but from early Buddhist teaching.

[89:34]

That means beyond our our ability to measure things. Does it make sense? In here? No.

[89:48]

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