By and by, today's the truth of the Tathagatagarbha's. Surya Raku, Book of Serenity, Case 21, Yunnan sweeps the ground. As Yunnan was sweeping the ground, Dawu said, too busy.

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Yunnan said, you should know there's one who isn't busy. Dawu said, if so, then there's a second moon. Yunnan held up the broom and said, which moon is this? I first heard this story maybe 10 or 12 years ago when Bekaroshi lectured on it and I've come back to it frequently ever since and I feel like I'm just beginning to get a glimpse of how amazing the story is. I want to give a little footnote first before I talk about the case.

[02:08]

Yunnan and Dawu, Yunnan Dancheng is Rangan Danjo Dayosho, Cloud Cliff Dim Splendor. Dawu was his dharma brother. They were also, some of the books say, biological brothers. Dawu was a fair bit older. Yunnan Dancheng, Rangan Danjo, was the teacher of Dongshan Yangjie, Tozan Ryokai Dayosho, who's the founder of Soto Zen, which Soto Zen is named after. So Yunnan is the teacher of the, the founder of our school, of Tozan Ryokai, who put the

[03:08]

toe in the Soto shoe, you couldn't take a step without it. Anyway, Yunnan is very important to us, but it's interesting also that Yunnan spent 20 years studying with Baizhang Weihai, who we've talked about a lot this practice period. Baizhang, who set up the rules for the monastic community initially in China, and who said a day without work is a day without food. He's called Hyakujo in Japanese. He's also famous for having given a monk's funeral to a fox, some of you have heard that story. Can you hear me okay back there? Let me know if that's okay. And Baizhang also said, if you realize there's no connection between your senses and the

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external world, you'll be liberated on the spot. Anyway, he was a great teacher, and Yunnan spent 20 years studying with him. He was his teacher for a lot of that time, and Yunnan is also famous for not understanding a thing for 20 years studying with Baizhang. Everybody agreed, he just didn't get it at all. Twenty years with Baizhang. Finally he went to, and this was going to be frustrating to Dawu, his older daughter brother, finally they both went to study with Yaoshan, Yaxuan, Yigen, Taiyosho. There's one story about Dawu and Yaoshan, Yaxuan, Yigen, having a conversation and Yunnan just didn't understand, and later Yunnan went back, went back to talk to Yaxuan, and there's a story about Dawu standing outside the Daoxuan room or whatever, the abbot's cabin and listening and being so frustrated and so unhappy and so sad that he bit his

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finger until it bled because Yunnan just didn't get it. So this is the guy who's the teacher of the founder of our school. Yaoshan, who, it's an interesting thing that happens in there, Yaxuan, Yigen, Taiyosho, Ungan, Danjo, Taiyosho, Tozan, Yokan, Taiyosho. Could you please stick with one name, one name where I'm following this, because there's one of these. Okay, I'll stick with the Japanese because that's what we chant in the morning. So Ungan Danjo, I accept the case that it's Yunnan, but that's Ungan Danjo. Well the point is he studied with Baizhang for 20 years and then finally came to Yaoshan and Yaxuan, Yigen, sorry.

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Yaxuan, Yigen studied with Sekito Kisen, was a student, disciple, heir of Sekito Kisen Taiyosho, who wrote the Merging of Difference and Unity, but he had a similar thing happen. He was studying with Sekito and he didn't understand and Sekito said go study with Mazu and he went there and Mazu, who was the other great teacher at that time, from whom the Rinzai school comes, and Mazu said something and Yaxuan Yigen got it and he said, oh when I was with Sekito I was like a mosquito trying to bite an iron bull and Mazu said, right, but go back, Sekito's your teacher, so it's Sekito Kisen Taiyosho, Yaxuan Yigen Taiyosho, Ungan Danjo Taiyosho, who this case is about. And then this thing happened with Tozan Ryokai too, he had been a student of great famous Zen masters, Nanchuan and Guiyan, who founded one of the five schools, Nanchuan was Joshu's

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teacher, but he said his teacher was Ungan Danjo and one time he was doing a memorial service and a monk asked, you study with all these great teachers, why do you take Yunyan, Ungan Danjo, as your teacher, he said only because he never told me anything directly. So anyway, that's just a little footnote, again the story is Yunyan was sweeping the ground, I guess it was over soji and he was sweeping on the path and Zawu comes by and says, too busy, Yunyan said, you should know there is one who isn't busy, Zawu said, if so then there is a second moon, Yunyan is sweeping away, which moon is this?

[08:43]

So I talked about Zazen as having two aspects, one is just the samadhi of enjoying yourself, the other is that Zazen is a Mahayana activity, the Buddhas and ancestors expect something of us, we actually have to let the flower of our life force bloom. And Gary Snyder, as I said, has talked about Buddhas practice as just being Zazen and sweeping the temple, however big you think that is. So here was Yunyan sweeping. So it's possible to have some idea that being busy, too busy, has to do with being in the kitchen or sweeping or taking out the compost, and that not busy has to do with being in

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the zendo, but I think that this busyness and not busyness is not a matter of stillness or movement. My own experience is that I've been sitting in a zendo and been very busy, planning and calculating and figuring out and very busy. And there are some Zen teachers who say the best place to practice is right in the middle of hectic activity. So two examples that came to mind from my experience, I used to work at Tassajara Bakery, for a while I worked in the front behind the counter. Saturday mornings is this amazing scene, there's a line out the door from the time we open at 8 o'clock till well after noon, and there's four or five people working behind the counter

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and it's just very fast and very non-stop, and this kind of dance that happens, and sometimes it doesn't work and you're bumping into each other, and sometimes it's just this amazing dance. Except for here to go, a small or large blueberry muffin, you want milk in the coffee, step over to the register, next who's next, and very quickly, without stopping movement, when it worked, when the dance was really happening, I think I knew there was one who wasn't busy, couldn't have done it otherwise, it was very calm and moving very fast, hard to sustain. The other example I think of from my life is when I used to edit TV news, and sometimes the film would come in five minutes before the show was going to start, and you'd have

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to look through all the pictures and figure out how to put it together, and put it together, and there were guys waiting to run it to the projector for it to go on television, and to do that you really have to know where everything is, where all your tools are, you have to know how to put it together, you have to be able to see what goes where very quickly, and you have to know there's one who's not busy, or else you can't possibly do it. Excuse another example, but some of you know who Joe Montana is, he had this amazing year as quarterback this year for the San Francisco 49ers, usually a good quarterback completes 50% of his passes, a little more, he completed something like 75% of his passes, so here he is fading back and there's five 300-pound monsters charging at him who are trained and skilled at crushing a quarterback, and he's looking at five different pass receivers who

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are all trying to get clear, and he can see which of the, and amazing, I believe that when those five 300-pound guys are charging at him, Joe Montana knows there's one who's not busy, they couldn't have done that. Joe knows one who's not busy, like Joe knows two. Kategorii Rush uses the example of a ballerina, he describes this amazing performance he saw, this ballerina moving and swirling and being totally still right in the middle of it. So I think for many performers and artists and athletes, there's this problem because, see I don't know if Joe Montana knows there's one who's not busy except when he's got five 300-pound guys charging at him, the same thing happens actually in war to soldiers, there's

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this thrill of being totally calm when you're under fire. So athletes have a lot of trouble giving up their, when they get too old it's a big problem for them. But here's Yun Yan, he's just sweeping the path and fairly peaceful, and Dao says too busy, just sweeping the path though, Yun Yan said there's one who's not busy, you should know there's one who's not busy. So the contemporary Dharma teacher I quoted last time concerning, recognizing Buddha nature and others, concerning this case he said, he who is not busy is being born, he who is

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busy is dying. No he didn't say that, he said he not busy being born is busy dying. But we think, in the world they think if you're busy you're being productive, something's happening, you're getting something done, if you're not busy you're just stagnating, you're just lazy. And I think sometimes Zen students can think the other way, they can think if you're not busy, if you're in the Zendo then you really, that's really something, and if you're just working in the kitchen that's a waste of time or it's not the real thing. So he not busy being born is busy dying, maybe we should know there's one who is busy. What is the one who is busy up to? Is she being born, is she dying?

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Is she beyond birth and death? Is she in both birth and death? And if you know who the one who is busy, who knows there is one who is busy? Is that the one who is not busy? Is that the one who is not busy? Yuen Yuen said, you should know there's one who is not busy.

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And Da Wu said this very fine thing, he said, if so then there's a second moon. The commentary says, the two old men feared that people would set up a reality body as apart from the physical body. So is there one who is not busy and then there's one who is busy? Is there a second moon? And Yuen Yuen said this amazing thing, he said, which moon is this? So I feel like, which moon is this? The whole Soto teaching rests on the tip of Yuen Yuen's broom handle. Which moon is this? So there's another story, which to me relates to this.

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Involving Keizan Jokin Daiyosho and Gassan Joseki Daiyosho. They don't know who the one who is not busy is. [...] Keizan Jokin Daiyosho and Gassan Joseki Daiyosho. They don't have Chinese names so we don't have to get confused. So Keizan Jokin Daiyosho and his student who later was called Gassan Joseki Daiyosho were looking at the moon, enjoying the moon one night. And Keizan says to Gassan, By the way, do you know that there are two moons? And Gassan said, No.

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Keizan said, If you don't know there are two moons, you are not a seedling of the Soto succession. If you don't know there are two moons, you can't be a successor to the Soto lineage. So we have in China, Wang Gandanzhou saying, You should know there is one who is not busy. And here we have Keizan Jokin Daiyosho saying, You should know there are two moons. When he said this, Gassan increased his determination and sat cross-legged like an iron pole for years. One day as Keizan passed through the hall he said, Sometimes it is right to have him raise his eyebrows and blink his eyes. Sometimes it is right not to have him raise his eyebrows and blink his eyes.

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At these words the Master Gassan was greatly enlightened. It just so happens that those are the same words that Mazu said to Yaksan Iken before he was greatly enlightened. Whereupon he said, Sometimes it is right to have him raise his eyebrows and blink his eyes. Sometimes it is right not to have him raise his eyebrows and blink his eyes. Sometimes it is right not to have him raise his eyebrows and blink his eyes. So I personally like Gassan Joseki because he was the teacher of Taigen Soshin who I looked after. But just as Yunyan was important in China, Keizan Jokin is called the mother of the Japanese Seto school and Dogen is the father. If Keizan Joseki and Gassan hadn't known

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that there was a second moon we might not have the Seto school in Japan because Keizan is the one who popularized the Seto school in Japan. Up till that time Dogen's successors were trying to continue the strong monastic practice that Dogen had established. And Keizan popularized it. He set up this whole big temple system throughout Japan and he brought into Seto Zen a lot of the ceremonies and forms of the Shingon school which had been one of the two basic forms of Buddhism in Japan before that. So a lot of our ceremonies and service comes from Shingon actually

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and were established by Keizan Jokin. So the Doens probably didn't know they were doing Tantric practice. Keizan Jokin said you should know there are two moons. So what this case is about for me is the Seto teaching of non-dualism. It's very subtle. Keizan said you should know there are two moons. Yun Yun said which moon is this? In the commentary to the case it says Yun Yun then held up the broom and asked which moon is this? This expression originally comes from the heroic March Sutra which says like the second moon who will say it is the moon? Who will deny it?

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For Manjushri only one moon is real. In between there is naturally nothing that is or is not the moon. So when we talk about non-dualism it's not one as opposed to two. Keizan Jokin's you must know there is a second moon is completely one with Yun Yun's which moon is this? It has to be. So it's not one as opposed to two. Keizan Jokin's you must know there is a second moon is completely one with Yun Yun's. So we say not one, not two. Dogen Zenju said the moon is not one moon or two moons

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not thousands of moons or myriads of moons even if the moon itself holds the view of one moon or two moons that is merely the moon's view it is not necessarily the words or understanding of the Buddha way. In his fascicle called Suki the Moon Dogen Zenju says the moon is not one moon or two moons not thousands of moons or myriads of moons even if the moon itself holds the view of one moon or two moons that is merely the moon's view it is not necessarily the words or understanding of the Buddha way. So the second moon that Keizan is talking about is not

[25:44]

the moon of one moon or two moons but you have to know there is a second moon. Keizan Jokin says the moon is not one moon or two moons not thousands of moons or myriads of moons even if the moon itself holds the view of one moon or two moons To return to Yun-Yan and Dao-Wu there is a dialogue between them actually it starts with a dialogue between two other guys Yangshan and Shandao Yangshan was one of the founders of one of the other five schools

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So Yangshan and Shandao of the stone grotto were gazing at the moon when Yangshan asked When the moon is a crescent, where does the round shape go? And when it is full, where does the crescent shape go? Shandao said When it is a crescent, the round shape is concealed When it is full, the crescent shape remains So maybe you could say he was a pessimist He saw the crescent moon Either way he saw the crescent moon So then we have a commentary on the story by Yun-Yan and Dao-Wu Yangshan and Shandao said When it is a crescent, the round shape remains When it is full, the crescent shape does not exist So this is the teacher of the guy who Soto Zen is named after And he says when it is a crescent, the round shape remains

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When it is full, the crescent shape does not exist Maybe he is an optimist Dao-Wu said When it is a crescent, yet it is not a crescent When it is full, it is still not round Mysterious A poem by Lo Bin-Wang says Since it can be round as a mirror, why should it be bent like a hook? Pupayan school calls this The gate of secret concealment and revelation existing together Also in the teachings it says that Bodhisattvas of the tenth stage See nature like looking at the moon through a gauze net So you should know there is one who is not busy Is that the full moon or the crescent moon? Or both? Movement? Stillness?

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Wholeness or incompleteness? Is that the full moon or the crescent moon? [...] Or both? Last night we came to this room and prostrated ourselves And howled at the moon in the fashion of our school Afterwards we went out and there was a big round moon Did any of you see the crescent moon? I would say when it's a full moon, the moon is full, it's just completely full, when the moon is a crescent, it's just completely a crescent.

[30:10]

Yun-Yan said you should know there is one who isn't busy. Khe San said you must know there's a second moon. So I ask all of you, which moon is this? Wendy. I have a question. Hi. When he looked at the room and said, which moon is this, I sort of get this feeling that it's kind of like Master Bailoche with Yun-Yan. It's like the room is not going to salute you. It has to have something to move it. I sort of get that feeling about it as well. That's good. Yes. I keep thinking that Mr. T said he's a quotationist, one of these different teachers that, you know, like, I think something is wrong with him.

[31:26]

Something is wrong. It can't be two. I think something is two. It can't be one. And they seem to be saying that, yes, it can be two, and yes, it can't be one. Which doesn't make sense to me. Right. It doesn't make sense in terms of our usual logic. It's a different kind of logic, maybe. The one before you discriminate, yeah.

[32:32]

But then what about after you discriminate? Is there still one who is not busy? Well, I think he says you should know there's one who's not busy, so there's a you. He's not saying, please don't be busy. He's not saying... What is the symbol holding up the broom? Is the broom and yon-yon one or two?

[33:41]

Right in the middle of dangerous activity of sweeping the ground. Some monk might come up to you and say such a strange thing. Is it one or two? Is it you? The broom? So I think that's interesting to talk about the monk Bao Zhe fanning himself. Right in the middle of Joe Montana fading back. He's the one who's not busy. Is it Joe Montana or is it the football? Is it the guys who are charging at him? Are they separate? I don't know.

[34:42]

Darren? An alternate way of looking at it... Good. Holding up the broom. And that is that perhaps it's an indirect pointer. And he was speaking directly. What was the other guy's name? Da Wu, his brother Da Wu. Da Wu was asking a very penetrating question to the court of Da Wu. Instead of saying, who are you? He held up the broom and said, which one is this? Speaking directly to his audience. He's asking him who are you.

[35:45]

Right. Very good. Yes. He did not hold up the broom and say, this is only one broom. He didn't hold up the broom and say, this is the second broom. He said, which moon is this? Please tell me. Yes. Yes. Yes. Right in the middle of too busy. You should know there's one who isn't busy. Are they the same? Are they different? Are they both or neither? But Kaizen says you should know there is a second moon. There is a second moon. In the commentary it also says, good people, as you eat, boil tea, sow and sweep,

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you should recognize the one not busy. Then you will realize the union of mundane reality and enlightened reality. In the Dong Shan progression, in the Soto lineage, this is called simultaneous inclusion. Naturally, not wasting any time. So, attention, torture and so, not wasting time means remembering the one who is not busy. Wendy. This could be a little too simplistic. Like I said before, you know how in all these stories,

[38:16]

the feeling I get from them is that don't ever stop and think that this is the answer. Don't ever think that there are two moons or one moon or, you know, the question of whether there are four moons sort of thing. And that what, this feeling of not getting stuck, sort of getting stuck with the image and then staying with that image and then this feeling of getting to the bottom out from under it again. I think that's a feeling I get about when I tell these stories. I just always have more. And as I say, that might be too simplistic of a statement, but it kind of relieves me of this pressure to understand the story

[39:19]

or to know when I'm thinking dualistically or non-dualistically, the pressure that, you know, that way is relieved when I realize there's no stopping. Right, there's no getting stuck. And I think that's what this is pointing to, the no getting stuck. Sometimes we feel like the full moon, everything feels complete and perfect and whole, just as it is. Sometimes we feel like the crescent moon and it's just a, you can just see a tiny sliver. And so, but if you get attached to the full moon, in two weeks it's going to be a crescent moon and vice versa. So not getting stuck, yeah. Yes, Hannah. No, why do you think the magician says there's only one moon? Because he sees right through everything. So he just can't see the full moon?

[40:27]

He sees the one moon and Kazan Jokin's second moon is just one moon. That's what it seems to me. It sounded like the full moon is the crescent moon and the one moon. Do you recognize this question? Sol, what's beyond thinking? Ah. What's beyond thinking? Yes. Don't get stuck there either.

[41:35]

Sometimes the translation of what's not thinking. Right, actually I meant to mention that. Thank you very much. The Yonyan Ongandanto's teacher, Yaksanigan, he's the guy in that story. The monk came to Yaksanigan and said, what are you thinking about when you're sitting there quietly? Not busy, not doing anything. And Yaksanigan said, I think of that which isn't thinking. And the monk said, how do you do that? And Yaksanigan said, beyond thinking, not thinking. That's Yonyan's teacher. Yes.

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And how is it that same thing when you're sitting in the zendo and you're sweeping the path, when you're cutting carrots, when you're taking out the trash, when you're digging ditches? This is why work practice is emphasized so much in Santosan. Don't get stuck anywhere. But maybe Joe Montana should come to the zendo so he could know the one who's not busy, even when he's not being chased by five 300-pound guys. Thank you all for your wonderful comments.

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Thank you.

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