Good morning, everyone. So I want to speak again today about Yuanyuan Tansheng, one of our great ancestors, part of the lineage of founders of Shaodong or Shouzhou Zen in China, lived in the 9th century. He was the teacher of Dongshan, who's considered the founder, but really there's group of them who produced this. And I'll start with a story that I spoke about yesterday. Yuan Yan had a brother, a Dharma brother and a biological brother named Dawu, who also became a successor of another great teacher, Yaoshan. This story, and I'll talk about it a little bit today, It goes that one day, Yun-Yan was sleeping on the ground.

[01:04]

And Dao said, too busy. Yun-Yan said, you should know there's one who is not busy. Dao said, if so, then there's a second moon. Yun-Yan held up his broom and said, which moon is this? So this is a very important story in our tradition and very relevant to our lives in our modern world, because we often feel too busy in many different ways. Yuan Yuan was just sweeping the ground. For us, that might be a very kind of a lax and easy break from all of our busy multitasking and so forth. Anyway, Dao said, too busy. And Yun Yan said this wonderful thing, you should know there is one who is not busy. So I invite you to use this time while you're here this weekend again to explore and study and investigate as you sit and as you get up and do walking meditation and as you go to the bathroom and as you

[02:20]

chant or do prostrations or eat your meal or serve the food to investigate. Do you know there's one who is not busy? But Dao added this important concern. He said, if so, then there's a second moon. Is the one who's not busy separate from your activity? Is it something you have in the background while you're busy taking care of all the things that you have to take care of in your life? Are there two realities? Are there two sets of wholeness or fullnesses? Are you setting up one who's not busy as something separate? So you should know if there's one who's not busy.

[03:24]

Yin-Yang just held up his broom and answered for all of us, which broom is this? Oh no, he said, which moon is this? He could have said, which staff is this? Anyway. Do we fall into separation? So when Kass Tanahashi was here talking about Dogon, he said, the essence of Dogon's teaching is non-separation. And we chant, don't separate from this skin bag here and now. How do we be present in our lives? How do we fully occupy our lives and our seat, our sasana? Which moon is this? So Yunyan's genius is, he didn't take any side. There's a question. So, amid the question of, what is the one who is not busy?

[04:27]

Are you making that into something special? Some separate, altered state of being or awareness? You should know there's one who is not busy It means that that's already here. It's not that you have to discover or find out someone who's not busy on your cushion. There's one who's not busy, even as your mind might be chattering away, or even as you might feel sleepy and groggy. So this really gets to the heart of our practice in lots and lots of ways. How do we find the integration of our activity in our life and in the world, and taking care of our relationships and our work, and cleaning the temple, cleaning our houses. How do we take care of all of this? Doing the dishes, preparing meals, and so forth.

[05:32]

And you should know there's one who's not busy. So as I said yesterday, on the Han, outside it says, life and death is the great matter. So there's an extremely high probability that everybody in this room eventually, hopefully not for a while, but eventually everyone in this room very, very likely will die. And also there's a very, very high probability that everyone in this room right now is alive. But not as high as the other colors. Well, we'll see. That's the point of our practice. How do we meet life and death? How do we bring our life to life? How do we remember our death as a way of being more lively?

[06:39]

How do we remember the one who's not busy? When he's not busy, he's not dead. That's another trap we can get into. Oh, if I'm just catatonic, if I just don't feel anything. No, you have to feel what you feel and think what you think. Anyway, the Han says, life and death is a great matter, don't waste time. And my teacher, Reb, was once asked, what is wasting time? And he said, forgetting the one who's not busy. So please investigate this. What is it to Remember the one who's not busy. How do we, in Sashin, Sashin is to re, to gather up the mind. How do we remind ourselves? Without making the one who's not busy into some special exotic, you know, whatever, goal or, you know, it's already here. This practice is about exploring and becoming intimate with the texture of this reality, this life.

[07:50]

The person, the thoughts, the feelings, the aches in your shoulders or knees, on your cushion right now. Becoming intimate and familiar with this situation, this body and mind, apart from all of your very highly developed ideas about who you are and your social security number and all that stuff, what is it like? How does it feel just to be this person? So I want to say a little more about Yun Yan, because he's a famous figure in our tradition, partly because he became the teacher of Dongshan, usually considered the founder of Zao Dong or Shoto Zen.

[08:53]

So there's some success there, but Yun Yan is famous as a Zen failure. Long before David Chabot put that on his book. So there's a couple of stories about this. So Yun Yan and Dao practice together and study together and both eventually became successors of Dao. But there's two different stories. I've been trying to research. We don't know so much about the history of these people, actually. But anyway, there's two stories about great teachers that Yun Yan and Dao Wu together studied with before they got to Yaoshan. So one of them involves the great teacher Bai Zhang, who some of you may remember. Well, amongst other things, he said, A day of no work is a day of no eating.

[09:57]

Baizhang also is the one who gave a monk's funeral to a fox. And he's also considered the beginning, the founder of the Zen or Chan monastic rules. Anyway, a great, great teacher. But this one story goes that Yun Yan was Baizhang's personal attendant, his jizha, for 20 years. Still couldn't get it, didn't understand it, didn't understand Zen. It's just, you know, obviously everyone knew that he was just, you know, total screw-up. Even though he, 20 years, he was the personal attendant of this, you know, one of the greatest teachers of all, Zen teachers of all time. And so one story goes that later on, he and Daowu ended up studying with Yaoshan. And Yaoshan kept asking Yongyan, well, tell me about Baizhang.

[11:02]

I've heard a lot about him. What did he say? And everything he said, Yongyan, Yaoshan just, oh, OK. He couldn't say anything. Then finally, one time, Yongyan said, well, once when Baizhang arrived to give a dharma hall, discourse, to give a talk. The assembly gathered, and well, there's different versions of this story. One of the versions is he took a staff and started hitting the monks and driving them out of the Zenda. And as they started to flee, he called, monks, and they turned around and said, what is it? And so he told this to Baizhang, and to Yaoshan, his new teacher, and Yaoshan, oh, why didn't you say that earlier? Now I've finally met Baizhang. Anyway, and when Yunyan heard that, he had some awakening. That's one story about Yunyan as a kind of failure, again,

[12:07]

a lack of understanding as he studied with Baizhang. Again, some of you are looking perplexed. The story is, there's a different version of it that Dogen tells, a slightly different version, that Baizhang got to his assembly, he counted his staff, and called out to the students, and when they turned their heads, he said, what is this? And Yaoshan said, oh, why didn't you ever tell me that before? Yeah, now I see Baizhang. Anyway, that's one story. The other story is that, and I guess, you know, I don't know how it works chronologically, but it would seem like after leaving Baizhang, before they got to Yaoshan, where they became Dharma successors. Yun Yan, who was the one who said, you should know this when it's not busy, and his brother Zhao, who studied for a while with Nanshuang, another very famous Chan master.

[13:22]

Nanshuang, or Nansen, was the teacher of the great master Zhao Zhou, Zhou Shu. I'm so sorry about all these different characters, but this is part of our... We're going to be chanting the names of the ancestors later, and these characters are kind of the... Their stories are the everyday tea of Zen students. Anyway, there's a more involved story about when they studied with Nanchuan. So Daowu and... Nanxuan is also famous for cutting a cat. So there's many stories about Nanxuan. One time Nanxuan was talking with Daowu and the one who said, too busy. And I guess later on, we don't really know when that story about scooping brown was. But anyway, Nan Chuan said to Dao Wu, where knowledge does not reach, how can you take the source?

[14:26]

Well, because he first had asked Dao Wu what his name was, and his second name is Zhongshuo, which means source knowledge. So Nan Chuan said, where knowledge does not reach, how can you take a source? So this question of how we know things is very important in our practice. Some of you really want to understand everything. Some of you don't care if you understand anything. Those are problems. So how do we know what we know? This is a very important part of our practice. How do we know the one who's not busy? You might think about that. But also, how do you feel in your mudra, in your knees, in your voice as you chant? Anyway, so Nanchuan said, where knowledge does not reach, how can we take a source? And Dawu said, just don't speak of it.

[15:29]

Nanchuan said, clearly, if you speak of it, then horns grow on the head. So horns on the head might be an image of a demon or a beast. Three days later, Dawu and Yunyan were in the back room mending. Nanchuan passed by and asked, the other day we said where knowledge doesn't reach, just don't speak of it. If you speak of it, horns grow on the head. How do you put it into practice? Dawu immediately got up and went to the zhenda. Nanchuan left. Then Yun-Yan made her ask Da-Wu, Brother, why didn't you answer the teacher just said? Da-Wu said, you are so sharp. Yun-Yan didn't get it and instead went to ask Nan-Chuan, why didn't Da-Wu answer that question then? Nan-Chuan said, he is acting within different kinds. Yun-Yan said, what is acting within different kinds? Nan-Chuan said, haven't you been told where knowledge doesn't reach, just don't speak of?

[16:34]

if you speak of it, that horns grow on the head. You must go act within different kinds. Yun-Yan still didn't understand. So this question of acting within different kinds is relevant to the question of too busy. To act within different kinds is to be in the world of difference. So there's this dynamic here. This is subtle, this issue. We can see the one who's not busy, and maybe that's when everything is just the same. Or we can see all the particulars. Each person has a different seat. How do we act within different kinds? How do we act in the world of differences when we go out of Sashin? or how do we take care of the different ingredients when we're cooking lunch.

[17:36]

Acting within different kinds is the expression of our practice, and Dawu warned Yunyan not to be, you know, he seemed like he was too busy when he was acting within different kinds. How do we act within different kinds? There are many aspects of this, but anyway, Ananjuan said, Yun-Yun said, what is acting within different kinds? And Nanchuan, Dao had already gone, Nanchuan said, haven't you been told where knowledge doesn't reach? Just don't speak of it. If you speak of it, then horns grow on the head. You must go act within different kinds. But Yun-Yun still didn't understand, and Dao and Yu didn't get it. So Daowu said, oh, my poor brother's affinity is not here. So they, I guess after leaving Bajang, they also left Nanchuan. So Daowu knew what was happening. And Yunnan was just a total failure. Together, Daowu went with Yunnan.

[18:40]

They said, so we went back. So I don't know, they may have been with, So I don't know what the sequence is here. It's not clear from all. We have various different accounts and various different stories of how they put together. It wasn't clear. Maybe from what this says here, maybe they had already left Baizhang and gone to Yaoshan, their final teacher. Anyway, they went to Yaoshan again. And Yunyan related the foregoing story to Yaoshan, who said, how did you understand this time there that you have come back? Yun-Yan had no reply. Yao-Shan then laughed. Yun-Yan then asked, what is acting within different kinds? So don't fall for the comments I made about acting within different kinds. I'm just trying to give you a little hint. But what is acting within different kinds? Yao-Shan said, I'm tired today. Come another time. Yun-Yan said, I've come back especially for this. Yao-Shan said, go away for now. So Yun-Yan left. Da Wu was outside the abbot's room, listening in.

[19:47]

So, you know, really, you shouldn't be listening at the door of a bunch of people. But anyway, that's what Da Wu did, because he was concerned about his brother. So as the story goes, Da Wu was outside the abbot's room hearing Yun Yan's failure. Unconsciously, he bit his finger so hard that it bled. Poor Yun Yan, poor Da Wu. Anyway, Da Wu went down and asked his brother Yun Yan about what he'd asked the teacher. Yun Yan said, the teacher didn't explain it to me. And Da Wu hung his head. So this is our great ancestor, Yun Yan. When both, later on, both men were, both brothers were standing in attendance to Yaoshan, and Yaoshan asked, where knowledge doesn't reach, don't speak of it.

[20:49]

If you speak of it, then horns grow on the head. Dawu immediately said goodbye and left. Yunyan then asked Yaoshan, why didn't my brother Dawu answer you? Yaoshan said, today my back is sore. He didn't understand. You should go ask him. Yun Yan then asked Da Wu, why didn't you answer the teacher just then? Da Wu said, I have a headache today. Go ask the teacher. Later, after Yun Yan had passed away, he sent someone with a letter of farewell to Da Wu. Again, the history of this, these stories are not about somebody who lived in the 9th century, because according to the dates we have, Da Wu died before Yun Yan. So anyway, the stories are about us. and our failures. Anyway, the story goes, Dawu read this farewell message from his brother and said, Yunyan did not know it is. Too bad I didn't tell him then. Anyway, even so, actually he was still a successor of Yaoxuan.

[21:51]

So, that's the story of Yunyan as his end failure. How did Dawu understand? this matter of acting within different kinds. Any response? You already said too much. Sorry. If the Tantor had just gotten up and gone to the kitchen to prepare lunch, that would have A bit impressive, but. How do we act within different kinds? So this story is related to the business of how do you, you should know there's one who's not busy. It's a complicated story. I can go over it again if someone wants.

[22:54]

But the point is, one point is, that Yun Yang, our great ancestor, who was the teacher of Dongshan, who wrote the Zhuo Mara Samadhi that we chant sometimes, It was a total failure. And according to this story, even with Yaoshan, he couldn't understand. So, in Pengzi's verse comment, I'll just read one line. All throughout the universe, everything becomes food. So, how do we know it is? How do we know the one who's not busy? How do we not waste time?

[24:01]

Can the one who's not busy act within different kinds? This is the challenge of our teaching tradition, coming down from Shakyamuni Buddha. Are there two moons? Is there one moon? Are there any moons? How do we see the guts of this practice for ourselves and together? So, each one of you in the room right now is totally essential to this situation.

[25:11]

Each one of you in the room right now is helping everyone else to be able to be present with the one who's not busy. I think I'll read the whole of Hongshu's first comment. Limping and palsy, tattered and disheveled. After a couple of days of sitting, some of us may feel that. A hundred can't be taken. One isn't worth it. Silent, knowing himself the peace of his state." So Eshen's response was actually, why not? Ebullient, who says in his guts he's a fool? So we should honor our great teacher, our great ancestor, Yanyan. This is a Zen failure. Who knew there was one who's not busy? All throughout the universe, everything becomes food. Nose hanging all the way down, one may freely seek to repletion, to fullness.

[26:19]

So please don't worry about figuring out these stories or trying to get some meaning out of it. This whole story about Yinyan and Daowu talking with Nanshuang about this matter of horns growing on the head and acting within different kinds is in the Book of Serenity in the commentary to another much simpler case, which is also relevant. This is just a story about Nanshuang and it's very straightforward. Nanshuang one day said to the assembly, And again, we're going to be chanting the names of the Buddhas and the ancestors later. But Nantrung said, the Buddhas of the past, present, and future do not know it is. Cats and cows know it is.

[27:20]

The Buddhas of past, present, and future do not know it is. Cats and cows know it is. How many of you have cats you live with? Number of cat lovers here. How many of you have cows you live with? Cats and cows know what it is. I have lived with cats a long time, much of my life. I had a pet cat who used to curl up, a black cat used to curl up Right in front of me when I sat at home between me and the wall and she'd stick her paws through my mudra. She knew something. How do we know that there's one who's not busy? How do we act within different kinds? So I don't feel like saying anything more about this myself, but we'll have time for discussion this afternoon over tea, but does anyone have any comments now, or questions or responses, or animal utterances?

[28:43]

Isha. Is it possible to act within different kinds if you are mistaking a broom for a moon? Are brooms and moons different kinds? I would say yes. We could take a vote, but I don't know. Each has its own response? Each has its own response. But, you know, we talked yesterday about this image of the moon. When they talk about the moon, they mean the full, round moon, as an image of wholeness, of completeness, of repleteness, as Cleary translated Conscious Verse. So there's this fullness that we're concerned with somehow, or that is concerned with us. And are there different kinds there?

[29:57]

so Slow down. And it happens that, speaking of which, in the story about Yun-Yan sweeping the ground and saying, which one is this? There's a comment where Yunlan later said about this story.

[31:25]

You should know this one. It's not busy. Yunlan said, when the butler sees the maid, he takes care. Thank you. It seems like appreciating the fullness of the moon also has to include sort of appreciating all the stages of the moon when it's less than full, when it's half, when it's a sliver. And I think that has to do with acting within kinds. Good. Yes. Yes. Sometimes we, in Zazen, we can feel this sense of wholeness, that it's okay to be the person on your cushion right now. However, when, Dogen says, when Dharma fills your body and mind, you know that something's missing.

[32:30]

So yeah, can we be completely lost? Can we give up our sense of knowing who we are? Can we let go of our attempts to not feel suffering? Can we be sad when we're sad? Can we be afraid when we're afraid? So please don't fall for some idea of perfection. Please don't try and do zazen correctly. Josh.

[33:42]

You mentioned cats and cows. I did. I started a nonchalant. My dog has a giant abscess on her chest the size of a golf ball. Oh, I'm sorry. And it's totally not hurting her at all. Oh, good. I'm so glad. She doesn't care at all. She just kind of hangs out there. She still goes and eats and plays and walks and runs. Is she aware that it's there? Do you think? She's not concerned about how it looks. Thank you. I think a hard thing for us to learn, or at least to approach it, is how to realize that.

[34:51]

That's just hard to do, and it's hard not to forget about that. Wait, what is it hard not to forget? But you might also consider, what is it that you do realize as you're sitting? Again, don't try to figure that out right now. How is it that you are not busy right in the middle of this funny activity of listening to all these funny Zen stories? Laurel, you had something to say?

[36:19]

I would just note that last night there was a beautiful half-moon that I saw walking to the bus, but you could see from the earth's shine, you didn't see the rest of the moon, the dark darkness. That was very beautiful and inspiring. I love stories that have the moon in it because we can see the moon so often and be reminded of the stories. It's a very wonderful image for me. It's there, whenever it's clear. Okay, well, I was thinking of this when Nirzan passed about the full moon and the partial moon. So now I'm going to read another story. This is also a commentary to a case, and I won't go into the case, but... Ah, this actually also involves Yun-Yang and Dao.

[37:23]

Perfect. So... There's two other characters. First of all, Yang Shan and Shan Dao became a great Pure Land ancestor picture. Yang Shan asked, when the moon is a crescent, where does the round shape go? When it's full, where does the crescent shape go? Shandao said, when it's a crescent, the round shape is concealed, which is the opposite of what you were saying. When it's full, the crescent shape remains. So he was partial to partiality. Yunyan, who was the one who was sweeping the ground, said, when it's a crescent, the round shape remains. When it's full, the crescent shape does not exist. So he was He knew the one who was not busy. He was partial to fullness. But Dao said, when it's a crescent, yet it's not a crescent. When it's full, it's still not round. So this is all a comment on a line of verse about how do we know the self or not?

[38:36]

Vaguely like the moon through ivy, a crescent at that. So yeah, when we see the incompleteness of our life, also there's something wonderful there. In the midst of incompleteness, do you know there's one who's not busy? But, you know, think about it for yourself. When the crescent, when the round, when the moon is round, where's the crescent moon? When the moon is a crescent shape, where does the round moon go? You have to decide for yourself. So, I've given you all of this stuff that you can occupy your mind with while you sit, and just sit, and please feel free to forget everything I've said.

[39:31]

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