Gold floating on the water. A gold floating on the water. Slash. Push it down and in turns. A jewel in the sunlight. It has no definite shape. It cannot be attained by mindlessness nor known by mindfulness. Immeasurably great people are turned about in the stream of words. Is there anyone who can escape? This is an introduction by Bansho Joshi about this koan. So he's saying, you know, Buddha nature is like a gold floating on the water. You know, if we push it, it stands.

[01:05]

So it started to stay. So when Joshu said, yes, there's another, Buddha later turned and showed the side of no, who and the no. Whichever we grasp, it turns around and different aspects appear. So that means there's no way to grasp as a concept. or words, whether it's u or mu. And it's also like a jewel in the sunlight. I think a transparent jewel in the sun. Depending upon the condition of the light, the color changes. So there's no fixed color, no fixed... So depending upon the causes and conditions, it changes. And that is the understanding of this person, Dansho Gyoshu, about Buddha-nature.

[02:13]

It has no fixed self-nature. So therefore, whether we push it, it turns. And depending upon the conditions, it changes. So there is no way we can grasp it in one way. and he said it cannot be attained by mind mindlessness or mindfulness is u-shin and mu-shin dogen used in buddha nature he said both u-shin and mu-shin are living beings or sentient beings so this mu-shin Mushin does not mean lack of mind. Mushin is beyond thinking or not thinking. Wushin is thinking and mushin is not thinking.

[03:18]

So we cannot grasp the buddha nature with thinking mind. And we cannot grasp the buddha nature with not thinking mind. but there's no way we can grasp it because we are part of the buddhanature. And it's always changing. It has no fixed, safe nature. And Bansho's commentary on this koan is as follows. If you say a dog's buddha, I'm sorry, if you say a dog's buddha nature surely exists, or uru, after a while he says no. If it surely does not exist, still previously he said yes, or uru. So who's right?

[04:20]

We want to make sure which is right. If these two are contradicted, one can be right, but another cannot be right. Right or wrong. And we want to determine which is right and which is wrong. But Joshua said both. So, which is right, which is wrong? And if you say that, to say yes or no is just a temporary response, depending upon the person, Joshua, the questioner, Joshua said different answer. And if you say that, to say yes or no is just a temporary response spoken according to the situation, In each, there is some reason.

[05:23]

That is why it is said that someone with clear eyes has no nest. Someone who has clear eyes has no nest, no nest means a place to stay. So, if we have clear eyes, we have to always move, always change, not only the Buddha nature, We need to always change. There is no fixed place we can stay and observe things objectively and say yes or no or who are you. Buddha nature is living, so it's always changing. And not only Buddha nature, but people, we are always also changing. So everything is dynamic. It's not a matter of whether this is a black marker or not.

[06:27]

This is a black marker because I use this as a marker to write something on the whiteboard. But I am changing and also this is changing. This is run out of ink. This is not a marker anymore. This is a trash can. This is not a marker. This is a trash. So, this is a black marker to me, at this moment, as a kind of an amalupa, because I can use this as a marker. That's it. So there's no fixed nature as a black marker on this being. Yet that doesn't mean this does not exist. It is a condition of this being. To be a black marker is a condition of this being at this moment in the relationship of this person who needs to write something.

[07:32]

And that's all. But, you know, with our thinking mind, we grasp this as using a word and concept, then this is Eternally a black marker. Suddenly change. The concept of black marker never change. And this being itself is a black marker only for a certain period of time. Because it impounded. Let's see. The bineshow continues. The point of this monk's question was to broaden his perspective and learning. So, the monk is in a process of learning. He didn't base it on his own fundamental endowment.

[08:38]

Joshua said yes. Joshua said yes. Using poison. Using poison. to get rid of poison. So this word, yes or no, is a poison to use to get rid of poison. So if we grasp and cling to yes or no, or u or nu, it becomes poison. And if we know how to use it, the poison can be medicine. to cure our sickness. And using sickness to cure sickness. So joshus, yes or no, or who and me, both can be poison and also medicine, depending upon how you use it. I don't know how much time.

[09:50]

We go to Wanshi's verse. A dog's buddha nature, this is a verse, a poem by Wanshi on this koan. A dog's buddha nature exists for who? A dog's buddha nature does not exist, that is moon. Joshi said Wu and Mu. First Wu and second Mu. Let me read the entire verse first. Adopt Buddha nature exists. Adopt Buddha nature does not exist. A straight hook basically seeks fish who turn away from life. Chasing the air, pursuing fragments, clouds and water droplets.

[10:55]

In noisy confusion, they make excuses and explanations. Making uneven presentations, he throws the shop wide open. Don't blame him for not being careful in the beginning. Pointing out the flower, he takes away the jewel. The king of Qin didn't know Liang Shangwu. I think we need an explanation about this point. So, Joshu said, the Buddha-nature is Wu and Mu. And Wanshi said, this is like fishing with a straight hook.

[12:00]

Usually the hook is curved. Otherwise, you know, we can't hook the fish. But Wanshi said, Joshu is fishing with a straight hook. So he wants to fish only those who turn away from life. That means only the fish who want to throw their life away. That means to relieve from And that's a wrap.

[12:43]

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