Good morning. Good morning. Yesterday I didn't finish section 12, so I continue and hopefully I can finish this show this morning. We are too ambitious. Page 93, third paragraph. Let me read the rest of this section. Tao Tzu said, it's because it does it knowingly. It deliberately transgresses. As a mundane utterance, these words are

[01:04]

long circulated in the world, but now it is Cho-Chu's or Zhou-Shu's utterance. He is saying that it transgresses on purpose, in full knowledge of what it does. There are probably few people who would not have doubt about this. The word are pushing into are difficult to understand in this context. But in fact, they are not really needed here. Not only that, if you want to know the undying man in his heritage, you must not leave your own bag of king. The undying man, whoever he may be, is never at any time separated from his bag of skin. To transgress knowingly is not necessarily pushing into such a bag of skin.

[02:13]

Pushing into such a bag of skin is not necessarily knowingly and deliberately transgressing. It has to be deliberatory transgressing because it is knowing. You should be aware that this deliberatory transgressing may as such contain conceit within its daily activity that constitutes the emancipated body of suchness. This is what is meant by receiving truth. At the very time, the daily activity constituting the emancipated body of suchness is concealed within me. It is concealed from you and from others as well. But although that is indeed true, do not say you are not yet free of ignorance, you leader of donkeys, you host follower.

[03:21]

And that is not all, the eminent priest Yang Chi said. You may learn all there is to know about the Dharma, but in doing so, you completely falsify the bearing of your mind. Hence, even if your partial halfway study of the Buddha's Dharma has long been in error, for days or even months on end. It still can't be anything but the dog pushing into such a rug of steam. It is a case of knowingly transgressing, but that itself is no other than being Buddha-being. So, Dogen Renji read this koan about Joshu's conversation with Mokshin Nanks on Dogudzudanecha.

[04:33]

his Dogen Zenjutsu way of reading these conversations are, as I said, completely different from all other interpretations, such as in Munkan or in Shori Oroku. And he read this conversation about Dogon Budanetsu as the condition of bodhisattva practice, and how bodhisattva practice. And yesterday I talked about that thought. What did I say? Yeah. because the dog has unconsciousness.

[06:00]

It's still there. But Dogen Zenji reads these two nouns, and this means beings for the sake of others. And this is being of paramic consciousness. So we are beings, not we, but Vajrasattva. at the same time being for the sake of others, and also a being of karmic consciousness. And both are 100%. And I think karmic consciousness is kind of a, you know, power to

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maintain and protect us as individual beings. And this comes from, I think, that comes from the first five of the ten suchness, that is each and every one has its own form, nature, body, energy, and function. These are the first five subtleties out of ten subtleties from the Lotus Sutra. And these five, I think, refer to the uniqueness of each and every being. and mixed four suchness such as cause, conditions, result, and recompense. The result, the secondary result.

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The relationship within time and space, with other beings within time and space. So the power to keep this individual being as individual is the function of our current goshiki consciousness. But problem is goshiki cannot exist or being alive of itself. You know, we cannot live or even exist without relations with others. So we are supported by others, all other beings. And at the same time, we need to support other beings within this mutual support or mutual offerings.

[09:25]

no one can live or nothing can exist. So this is an aspect of our life that we are connected with all beings. So these two are two aspects, not half and half, but from one side we are completely independent beings. And yet, from the other side, we have no such independent being. We are all connected. And this connection and the relationship is all there is. We are individual beings, like a knot of a thread. And there's no such thing as knot, just a thread. A conditional thread is called knot, or like a water hole. Same thing. And yet somehow we have two things contradicting energy to maintain this being as individual.

[10:36]

And yet we cannot win. as an individual, independent being, so we need to live together as all beings. So, without helping others, or we need to be a being for the sake of others. So this is the condition of bodhisattva. We need to protect, maintain and protect ourselves as individuals. and at the same time we try to help others. Sometimes this is really contradictory in certain conditions, but I think we can find this true energy in any conditions. And here, Joshu said, it's of course referred to the dog, but the dog is the Buddha nature.

[11:42]

It's our bodhisattva. It's because the dog does it knowingly, it deliberately transgresses. In the original translation, this means somehow because of the karmic consciousness, the dogma of the karmic consciousness made various karmas in the past life. Therefore, the dog was born in that lifetime as a dog. That is what this means. Because of the karmic consciousness and the activity of karma, because of the karmic consciousness, because of the karma from the past lives, This, even though the dog is a Buddha nature, the dog needs to be pushed into the skin of the bark.

[12:50]

This means, in the original conversation, that Dogen Zenji interprets this as how we, as a dog, have to practice. So we transgress, we make mistakes, knowing, deliberating. I don't like the word deliberating, but this means almost intention on purpose. As a mundane utterance, these words have long circulated in the world, but now it is Churchill or Joshua's utterance in this saying, we make mistakes even though we know it is a mistake.

[14:00]

This is a very common excuse when we make a mistake. Somehow we cannot avoid mistakes because of our karmic twist or our habit. Somehow, even though if I do this in this way, I make a mistake, still I do the same mistakes. That is a very common expression in, I think, any society. But Dogen wants to interpret this saying, I know, but I make a mistake, as an expression of Buddhadharma, or Bodhisattva practice. That means, but now it is Joshua's appearance. So this is not the usual meaning. It is saying that it transgresses on purpose

[15:07]

In full knowledge of Shatikda, on purpose means because of Shizuba, because of Bodhisattva Dhamma, the dog did not leave this world, this samsara. That file, on purpose, he was born as a dog within that schema. There are probably few people who would not have doubt about this. Of course, I have a doubt. I'm not sure whether what he's saying is true or not. But anyway... The words pushing into are difficult to understand in this context, but in fact they are not really needed here.

[16:09]

Pushing into means the Buddha nature pushing into the bird's skin. How can we believe such a thing? Buddha nature is something formless. And of course, a bag of skin is a certain form. So the formless to the nature somehow get into, enter this strange form. And this form is not for good food. I don't really like this form. Especially when I was a child, I didn't like this form. You know, because I was, how can I say, extremely tall as a Japanese boy. I didn't like it. So I'm happy to be in this country. Anyway, as a tool to practice, this body is not so well designed.

[17:15]

So many problems with this body. But anyway, according to Dogen, we are born with this body because of our bodhisattva vow. So no complaint. But he said, not only that, if you want to know the undying man in his hantais, you must not leave your own dog of skin. This is an expression. from a poem made by Sigtoksen. Sigtoksen was the master in Nardinius, and he also composed a very well-known long poem entitled Sandokan . And this poem, this rhyme came from a poem entitled So Anka.

[18:21]

So Anka is a song of grass hamtage. Grass hamtage mean the hamtage, you know, of the roof is made of grass. And he described his life. Sekito literally means head of a rock. And that means he built a hermitage on the head of the rock, on the big rock. That part here was called Sekito, stone head. And in this poem, he described his life within that grass hermitage. And he said, I don't fear what other people believe. And I don't love or attach myself to the things what other people attach themselves.

[19:30]

And this is part of it. And this undying man is, of course, the so-called true self. And yet, he said, undying man is nothing other than these five skandhas. You must not leave your own dog of skin. So this undying man is same as Joshua said, five skandhas are undestructive nature. So undone man is nothing other than this five scoundrels. What scoundrels are they? All indestructible, indestructible nature. So this undying mind is not like the owner of a house can also burn, leave, and take down the house.

[20:32]

But the owner and the house is the same thing. So in order to understand who we are, we cannot escape from this first canvas, this body and mind, not how much we deserve it. How strange to see this. So we have to, in order to study this undying mind, undying mind, we have to study difficult standards. To transgress knowingly is not necessarily pushing into such a bag of skin. So if we think there's something formless in the nature, how to get into this bag of skin, this is a problem.

[21:33]

Because there's no such two things. So this enter is not necessary, that is what the Buddha is saying. But this undying man and five scanners and Buddha nature and this skin bug are the same thing. To transgress knowing is not necessarily pushing into such a bug of skin. Pushing into such a bug of skin is not necessarily knowing and deliberately transgressing. It has to be deliberately transgressing because it is knowing. This knowing is of course wisdom, prajna. Not because of our karmic consciousness, but because of wisdom. we practice, we practice with these five standards, this limited body which has certain form, because this has certain form, this has certain limitation.

[22:47]

But we need to know it, see it. That is our practice of Tarsuna. And Bodhisattvas does not dwell or stay in samsara because of craving. And Bodhisattvas never leave samsara because of compassion. So compassion and wisdom are two things. Because of compassion, we are, although staying in samsara, we are free from samsara. Not un, but bodhisattva. And yet, because of compassion, because we are being for the sake of others, we never leave samsara. So bodhisattva practice is basically contradicted.

[23:52]

And our practice is to leave going through this contradiction, being free and yet not being. We are staying here, but we are not here. Sir, can we say that we never leave samsara because of compassion, but bodhisattva does walk as a wisdom? Bodhisattva does not dwell in samsara because of wisdom. And the cause of compassion boils down to the memory of the existence of the body. So our practice is, in a sense, this contradiction is, as Dr. Dogen said, mistake. We purposely make this mistake and try to walk in this contradiction. If we are more clever, we can leave Jaswant Sala and stay in peace in Dubai. But we purposely make a mistake and stay here.

[24:58]

And when we practice going through this basic contradiction, Dogen says, you should be aware that this deliberatory transgressing may as such contain concealed within it daily activity that constitutes the emancipated body of suchness. This emancipated body of suchness is that time. That is in shin-jin, that's raku, to take off or drop off. I carry this body. So that's a nice, straight-legged body, or body that is dropped off.

[26:07]

So within this practice as a dog, or as a bodhisattva, which has caused karmic consciousness, and yet we are practicing and living for the sake of advance, this contradiction. Within our day-to-day activities, going through these two contradicted energies. there is, he said, contained, concealed within each daily activity that constitutes the emancipated body of suchness. So within that action, activity as a practice, as a practice of both subtle and bound, there is the emancipated body that we have. Within that activity we can find the universe. And, you know, in Buddhist philosophy, there are three kinds of nirvanas.

[27:15]

One is so-called Uyone Han, that is, Shakyamuni Buddha attained Buddhahood. He attained nirvana. And yet, While he lived, because he had a body, he had some pain, and he experienced some sadness, a lot of things, so it's not perfect nirvana. And yet he was in nirvana. That is called uyo meham. Uyo meham. Uyo. Uyo. Uyo. You know, only being, only something extra. That is, actually the body was something extra. And when he entered the parinirvana, that means when he died, he give up his body. Then if you enter the perfect nirvana, that is muh-yo-meha, muh and muh, same thing, muh-muh, nothing extra.

[28:25]

So then after Buddha, when he's dead, Buddha enter the perfect nirvana, perfect nirvana, without worry. Oh, muh-yo-meha, yes. Yes. And in the case of Bodhisattva, there's a third kind of Nirvana. In Japanese, we call it Muzyu-shome-han. Muzyu-shome-han. Muzyu-shome means no dwelling place. No dwelling place in Nirvana. That means we don't dwell neither Satsang no nirvana because of wisdom and compassion that no dwelling is but nirvana and within our practice using this you know skin bar in our daily lives we can find it concealed and yet we can see or find that no

[29:37]

dragging one or other little bar, using our daily practice, using this dark skin bar. Can you say it in Japanese? I've heard, but I don't know. Mu-ju-sho-me-han. Mu-ju... Ju-sho... More you know, Jew is to dwell, or stay, and show it grace. So Nirvana without any fixed state to take. And this is a factor meant by proceeding to. Buddha nature pushing into this skin bath and practice.

[30:43]

Within this practice, using this skin bath, we can find our emancipated body. That is a musician air. So this activity, this practice, using this skin bug is according to Robin, the healing tool. And Buddha nature get into this skin bug. Of course, you have to do that right effort. Yeah, I think. And at the very time, the very activity constituting the emancipated body of suchness is concealed within it, and it is concealed from you and from others as well. This is the working of body and mind, the working of... or the body and mind of the self, and the body and mind of the others brought out.

[31:46]

That is what he wrote in Denjo Koan. And that is our zazen. So within our zazen, even though we use this skin bar that has consciousness, and it's always coming and going, still, when we sit upright and letting go of all those functions, working work of consciousness, then that skin bark is blocked off fully by the mind. So even though our practice is limited with immeasurable shohaka karma, And yet, but although that is indeed true, do not say you are not yet free of ignorance, even though we need to practice with our carnal consciousness, and the nature of carnal consciousness is ignorance to protect me.

[32:55]

Still, he said, you should not say you are not yet free of ignorance. Within this practice, we can find Nirvana as a musician, and also we can find, not find what we can be as the being for the sake of others. It is living together with all beings. Please. At the very time, it says concealed within it, it is concealed. What's the if? I'm not sure what it is. That time only. At the very time, the daily activity constituting the emancipated body is concealed within, I think, within itself, within the activity itself.

[33:57]

I think. The expression, you know, leader of donkeys and your horse follower. This, in Japanese, the person behind, you know, the person in front of a donkey and behind a horse. There are many or various interpretations of this expression, Rosenberg. One of them is donkey walks slow and horse runs quick. So if we put donkey in front of horse, the order is opposite. So it means the derogatory way of doing things. And another thing, the person in front of the donkey and following the horse is a servant.

[35:06]

You know, the road is on the donkey or on the horse, but servant needs to walk. In the case of donkey, the servant can walk in front of the donkey because it doesn't walk so quick. But in the case of horse, if the Lord is riding the horse, the servant should be after the horse. So this means a karmic person. that is not the law, that is not on the donkey or horse. So we have to live as a karmic person. And yet we should not say, I am not still yet released or emancipated from ignorance, even though we need to live with this limited body and mind that is karmic consciousness.

[36:07]

but still within our practice we are already released from bad karma or suffering within samsara. So this is also Dogen's expression that within our practice, nirvana is already there, or enlightenment manifests itself within our practice. Even there, this person is still deluded. This practice, our practice is already enlightenment. This is another expression using Don Quijote's courses, Before donkey leave, horse arrive. In this case, donkey is the current person, and horse is planet or enlightenment.

[37:14]

So in our practice, even though donkey is still there, horse has already arrived. So both are there within our practice. It's not a matter of Our practice is a method to make a donkey into a horse. We are still a donkey, but the horse is already alive. And that is not all. The Inland priest, Yang-Chu, Yang-Chu is Un-Go. He is the disciple of Tozan Ryokan, the founder of the Chinese school. So, Ungo Douyou is our ancestor. He said, you may learn all variants to know about the Buddha-dhamma. There are so many things to learn about medicine, and we do, like memorizing the point of the truth, or twelve links of causations, or in order to practice, we need to learn how to use a ryōki, or how to make prostrations, how to put on an okesa, all those stupid things.

[38:37]

But in doing so, you completely falsify the bearing of your mind. Studying such a thing is, according to this person, that's a mistake. And yet, we purposefully, intentionally make such a mistake because we are already... But because of that mistake, now we practice. So that mistake is intentional mistake. So practice based on vow to help others is a mistake. That is the fact, this expression is same. And yet without this mistake, there is no such thing as Buddha Dharma. So we are deliberately or purposely or intentionally making mistakes. practice one mistake after another. So our life of practice is one continuous mistake, nothing else.

[39:50]

So we cannot be proud of it. Hence, even if your partial half-way study of the Buddha Dharma, no matter how much you study, And how long we practice, still we are, our practice and knowledge is partial halfway study. We can't be perfect or complete. As you know, the Fogarty said, Dharma gait are boundless, but without to In the version we chant is to enter them. It means, hōmon muryō seigan gaku means to study. Even though the dharma is numberless, we study them all. That means there's no time we can study them all.

[40:53]

Because it's numberless. But we power to do it. So no matter how much we study, we are still partially halfway studied. So even if our partially halfway study of the Buddha Dharma has long been in error, so this is total error. for days or even months to end, or this entire lifetime, it still cannot be anything but the doing, pushing into such a bag of ski. So this, you know, complete error. The portal error of life is the expression dog pushing into such a bag of skin. This is the process of our bodhisattva practice to fulfill this strange vow.

[41:59]

So it is a place of knowingly transgress, but that itself is no other than being Buddha-being. Actually, Dogen said, u-bush-she, that means being or u-Buddha-nature. So this is a practice of ubudanai chi, practice using this skin back, this form, these five standards. Then I start to talk on section 13. This is a story about the master in Chinese or in Japanese As I said before, he was one of the disciples of Nansen Fuga.

[43:12]

And Nansen was Joshu's teacher. So Chosa, this person, and Joshu were Dharma brothers each other. And this story is very interesting. At an assembly of the practisers under Changsha Chen Tsen, Minister Chu said, an earthworm is cut into two parts. The two parts move. In which part do you think the Buddha nature is found? The master said, have no illusion. Chu said, what about the movement? The master said, just undispersed wind and fire. So according to the teaching of the Mahayana Buddhism, all living beings have Buddha nature.

[44:18]

So even an earthworm has a Buddha nature. and with us one cut into two, both sides are still moving. So whether, I mean the personal question is which side can we find the Buddha nature, this side or that side? Or can Buddha nature also cut into two? and half Buddha nature still stays in here and the other half stays in there. Or not? Is Buddha nature can be cut into two or three or more or is it just one thing? This is an interesting question but the Master's answer is have no illusion.

[45:22]

I have no illusions, maku mou zo in Japanese. maku mou So, ma-pu-mo. So, this ma-pu is not negation, not such as a sho-ak-ma-ku-sa. This is the name of one of the chapter of Shobo Genzo, sho-ak-ma-ku-sa, means not doing anything evil. This is not the same mark, not.

[46:24]

And more is false, illusory. This mo is part of the sattva. Fourth precept, don't make false speech. That false speech is mo go. Go means words or speech. Mo go means false speech. So the name of the fourth precept is mo go kam. And so is the third of five skandhas, usually translated as a perception, sensation, perception, formation, a perception.

[47:31]

And this thought is the same, or partially the same thing, in the short sutra from the Sampatha, about the teaching of dependent origination. As a final teaching, Buddha said, without ordinary perception, without misordered perception, and without no perception, and without no annihilation of perception, this perception is this world. So, disordered perception is more or less, we have some imagination which has nothing to do with reality.

[48:40]

that is mozo and that is in the example of jajoma or snake, a rope and a flax the snake is you know to see a rope as a snake is mozo false or disordered perception it's not there but we see it like a When we see some flower or tree, we sometimes feel like it's a ghost, something like that. We see something that is not there. That is mōzo. Uchiyama Roshi said, Atama no omoi no tebanashi, letting go of thought or opening the hand of thought. This thought is coming. So when we're letting go of thought, we let go of this mozo.

[49:45]

So our practice of zazen is practice of maku mozo, without illusory perceptions. we let go of illusory perceptions. And actually, not only to see a rope as a snake, but also to see the rope as a rope is kind of an illusory perception, because there is no such thing as a rope. A rope is just a collection of the fiber. And fiber is a collection of something else. So whatever perception can be, it is only perception. Seeing all the snakes is also one of the five forms of emptiness? Five forms of emptiness, yeah. OK. That means to see, to think.

[50:56]

There is a Buddha nature using one piece of ashram illusion according to the Master. And when the person saw that one living being was cut into two, And fear, to think fear, Buddha nature goals, fit path, Buddha nature goal, is also a delusion. So stop, Papaji is saying, stop thinking in such a way. That means develop body and mind and also let go of thought. Don't think such a way. Or don't chase after early perception. But this person still said, what about the movement? Both sides are movement, so they have to have Buddha nature.

[51:59]

Then the master said, just undisperse wind and fire. Wind and fire is fast. Wind and fire, who's... These are two or four great elements of all beings. Five skandhas is one way to, how can I say, analyze all beings. But another one is four great elements. That is chi, sui, ka, fu. earth, water, fire, and wind. It said all beings are made of those four elements, four great elements.

[53:02]

In the case of a human body, Bone is an earth element, which is solid. And blood is a water element. And heat is a fire element. And movement, which can move, that is wind movement, wind element. So in this case, both sides, both pieces of the earth are still moving, and the Zen Master said, this is only because those four elements are still there, not yet scattered. That's why they are moving. So it has nothing to do with Buddha nature. That is the fact the Zen Master is saying.

[54:06]

Now Dogen's comments. Should the Master's un-earthworm is cut into two parts, be explained as meaning it was one part before it was cut into two? And the person asked, one earthworm was cut into two pieces. And Dogen's question is, before it was cut into two pieces, was it one piece or not? Was it really one piece? And there's no such one piece without a connection with all other things. So is it really one piece or not? So we should think more in detail. And Dogen's no. In the house of the Buddha and patriarchs, that could never be true.

[55:16]

There's no such one piece of earthworm, which can be cut into two. And the earthworm was not originally one. It did not become two because it was cut, so it's not a matter of one or two. you should concentrate your effort directly in practice on what is being said here about one and two. Of course, when the Master discusses about one and two, he is discussing about absolute truth and phenomenally or conventional truth, or beyond discrimination. and conventional truths as a kind of a result of discrimination or distinction.

[56:23]

Two means reality. One is absolute ultimate oneness. So does the two parts, so Dogen does not really discuss about curse one, he's talking about Buddha Dharma, one and two. Does the two parts of the two parts move, mean that prior to the cutting there was one part, or that one part transcends Buddhahood? When we discuss about Buddha nature, somehow Buddha nature is cut into two. Wu and Mu. Wu Buddha nature and no Buddha nature. Or Itau and Goshizai. Buddha nature and karmic consciousness.

[57:29]

Whenever we start to think and discuss, somehow Buddha nature becomes cut into two. And that is the original one Buddha nature before discussion, before thinking. We cannot, even when we say one, that is already relative with two. So real one, ultimate one cannot be even discussed, cannot be even think, cannot be say in any way. Whatever we say, even one or ultimate or absolute, that is already relative. Absolute is relative with relative. So whatever discussion we have about Buddha nature, it's already relative. So what is this real oneness before we discuss, before we think of

[58:34]

And that is one part transcends Buddhahood, goes beyond even Buddhahood. And the other two parts have nothing to do with whether or not the minister understood it. So it's not a matter of us one, but this is a matter of how we can express the dharma. does not overlook what the two parts move has to say so we should not overlook two parts that means we have to discuss think and discuss what this one ultimately one reality can be discussed, explained, expressed using words and concepts. And although the two parts that were cut were originally one thing, is there another one thing in addition to the original one thing?

[59:53]

That means when we discuss about one thing, that one thing is already in relative. So we are talking about two things, absolute and relative. And is there real absolute beyond these two kind of relative of absolute and relative? If we say so, this is again become relative. So, Papke's saying is beside this, you know, relative way of thinking, discussion using words. It's a very incomplete copy of the reality. That is the only way we can discuss and understand the absolute truth that is beyond our understanding, beyond our thinking, beyond our imagination. Rather, we are living within it.

[60:56]

So our discussion is part of that alternate reality. To say of their movement that the two parts move can only mean movement in the same sense that dhyana, which moves the passions, and prajna, which moves them, are both equally movement. the person who made the question said, these two, both, either part is still moving. And he, Dogen, talks about this two-part movement. And he said, this two-part movement is jo and e. Here, he said, dhyana and prajna. But...

[62:00]

The word, Dogen uses, jo-do-chi-batsu. Jo is samadhi, and chi is wisdom. And this expression came out, again, came out of the Parinirvana Sutra. It said, in order to take out, get rid of, get rid of delusion, In this case, delusion is like a tree. It has roots. And the sutra says, first we should move the tree with hands. Shake the tree. And this is a function of Samadhi, Vajrayana. And with wisdom, you know, the root is loosed up, you know, we can take it out.

[63:05]

Take it away from the earth. This is the function of wisdom. So by practicing samadhi, we shake the illusion. And by the practice of wisdom, we take it out. That is two movements. According to dogma, that is how we become srihustvom mozo, or illusory perceptions. That is our practice of samadhi and prajna. That is the movement of asya. So as we discussed, or Dogen discussed in section 10 about Samadhi and Krajina practice equalling, these two, this half one cut into two is also again the movement

[64:22]

of samadhi that is beyond discrimination, no discrimination, and wisdom is discrimination beyond discrimination, or beyond non-discrimination. We need those two, and that is a movement of the Buddha-nature. So practice meditation or darshan and wisdom or insight or prajna. These two are how two pieces of Buddhahajja move. What did you mention about samadhi, the last statement that you made? Samadhi is beyond discrimination. Samadhi is beyond discrimination. And wisdom or prajna is beyond discrimination.

[65:25]

Then the person said, in which part do you think the Buddha nature is found? This should be the Buddha nature is cut into two parts. This is what Dogen has been saying. It's not the earthworm that is cut into two, but the Buddha nature was somehow cut into two. When we discuss about Buddha nature or when we practice Buddha nature, somehow Buddha nature was cut into two. So in six parts, do you think the earthworm is found? So this is again the relationship between buddha-nature or itau and karmic-nature or karmic-consciousness. Buddha-nature category two, fifth side is the other karmic-consciousness. Now, here is an utterance that must be penetrated with great care, so we have to inquire what this means.

[66:53]

Does the two parts move? In which part do you think the Buddha nature is found? Meaning, if both move, they are not worthy to contain the Buddha nature? This is Dogen's question to the questioner. The question was, if the earth was cut into two, there must be, if Buddha nature should be this side or that side. And Dogen's question is, if it's cut into two, Should Buddha-nature need to make choice which side Buddha-nature need to walk? I think that is our question. Well, half of the earthworm can help Buddha-nature or not.

[67:57]

Or does it mean both move so it is equally movement, but fair enough with the Buddha nature found? Anyway, this is just as usual Dogen keeps questioning. And we need to answer. The Master said, have no delusions, or maku mo zo, The essential meaning of this is fat. Again, this is a usual reading of this sentence is a question. Fat is the essential meaning of this. But this translator thinks this is not a question, but this is a statement, Dogen. So this kind of a strange thing, Buddha nature, can be cut into two, or as one can cut into two, or one thing can become half.

[69:05]

It's a kind of a strange thing. But the essential meaning of this is what that means, wonderance, which somehow we can't grasp in any way. That is our life. This is totally one thing, and yet it's two. So thus it means not having illusion. So we should open our hand, open the hand of thought, keep letting go. That's how we can see that reality. Therefore you should penetrate through practice. Whether this means in the two parts both moving, there is no illusory thought. Or this movement is not illusory thinking? Or is it just in the Buddha nature there are no illusory thoughts?

[70:08]

So this is again Dogen's series of questions to examine what this statement means. So he... does not give answer to these questions? Or is he simply without reference to the Buddha nature or the two paths? Have no illusions? So there are many different ways of understanding this question. What about the movement? Does this mean since they are moving, does another Buddha-nature have to be added? So one Buddha-nature can go this path when another Buddha-nature came to push into another path, or not?

[71:10]

Or does it try to express if they move it is not the Buddha-nature? or that movement has nothing to do with Buddha-nature. And the Master's answer, undispassed wind and fire. Undispassed wind and fire brings the Buddha-nature into manifestation. That means the collection of five skandhas, or four great elements, manifest Buddha-nature. Should we say that the movement is the Buddha nature? Or should we say that it is wind and fire? So the ashram, both pieces of ashram is moving. Is this Buddha nature or collection of four great elements?

[72:14]

Or is this Buddha nature or karmic nature? What is this movement? we must not say that Buddha nature and wind and fire appear together. We should not say these two appear together within one movement. And we must not say that one appears while the other does not. So Buddha nature appears, it's Buddha nature, but somehow next moment karmic nature appears and Buddha nature disappears. We should not think in that way. Sometimes Buddha nature is here and next time karmic nature is here. Nor can we say that wind and fire are in and of themselves the Buddha nature.

[73:18]

So he is negating all possible, all the possibilities we can think of. Then fact is the way we stop, you know, illiterate perceptions. Not stop, but being free from. It's still there, but we let go of it. Therefore, Chan-sha, or Cho-sa, does not say there is a Buddha nature in the earthworm, or that earthworms have no Buddha nature. He just says, and dispersed wind and fire. So the four great elements are still together and moving. That's it. The living actuality of the Buddha nature must be consoled from trance or chosar's utterance.

[74:27]

You must quietly concentrate your effort on the words, and disperse wind and fire. What is the ruling principle of undispassed and dispersing still together? Does undispassed refer to accumulation of wind and fire that have not yet reached the stage where they must disintegrate and settle? It could hardly mean that. Of course, this is common understanding or meaning, but and distrust means it's not yet, you know, distrust means it's still together. According to dogma, this means wind and fire and dispersed is the Buddha expanding the Dharma.

[75:39]

Wind and fire and dispersed, so something like this is here, is the way the Buddha expanding the Dharma. That means Buddha is teaching, expanding how Dharma is. You know, five skandhas get together and keep moving, keep living as five skandhas, in this case as Shohak. And that is how Buddha expanding Dharma. And this first wind and fire is the Dharma expanding Buddha. The same thing. This body is Dharma. The five skandhas are expanding what Buddha is. of what Buddha nature is. That is to say, it is the arrival of the time of one sound preaching the Dharma.

[76:44]

One sound preaching the Dharma is an expression that came from the Lotus Sutra. Even one sound, one teaching, one Dharma, Even though Buddha said one thing, depending upon the capabilities of all the people in the assembly, they understand, they hear different than That one sound dharma means the Buddha's original teaching. But depending upon our karmic consciousness, we hear and understand in different ways. That is why there are so many different approaches of understanding dharma and practicing dharma.

[77:57]

So this is also one and many, or one and two, or more. Dogen said, that is to say, it is the arrival of the time, this is the time, of one's son preaching the Dharma. That means that that ultimate reality which is separated or divided before separation into two is now expanded. One sound preaching the Dharma is arrival of the time. So within this moment, actually each and every moment, without illusory perception.

[78:59]

It is the time Buddha is preaching or expanding this one-son dharma. Each and every moment this one-son dharma is expressed, but because of our karmic consciousness we hear in very different ways. Sometimes we don't hear as dharma, And the next thing discussed about life and death. Moreover, to think that Buddha nature exists only for the duration of life and cannot exist in death betrays an extremely feeble understanding. That means two pieces of earth-round is moving because both are still alive. Therefore, there must be Buddha-nature.

[80:03]

But when both peace and death are dead, is Buddha-nature there or not? If only living beings have Buddha-nature, the dead body of this person, five skandhas, is there Buddha-nature or not? And Dogen said, the time of life is being Buddha-nature and no Buddha-nature. And the time of death is being Buddha-nature and no Buddha-nature. This is ubu-sho and nubu-sho. Whether we are alive or dead, we are both ubu-sho and nubu-sho. So it has nothing to do with back and there. If there is a question about the dispersal or non-dispersal of wind and fire, it can only be about the dispersal or non-dispersal of the Buddha nature.

[81:20]

So the movement of four great elements, earth, water, fire and wind and fire, is a movement of Buddha-nature. So whether they are together and they are dispersed in either time or either condition, they are both Wu Buddha-nature and Mu Buddha-nature. So even the time of dispersal must be buddhanature being, or this is u-buddhanature, and buddhanature mu, or mu-buddhanature. Even the time of non-dispersal, but still we are alive, must be being buddhanature and no-buddhanature.

[82:22]

Hence, to cling to the mistaken view that the presence of the Buddha nature depends on whether or not there is movement, that its spiritual working depends on whether or not there is consciousness, or that it is inherent or not in being perceived to be so, that is not Buddhism. So Buddha-nature has nothing to do with this kind of condition. But Buddha-nature is the changing of all these conditions itself, the movement of all these conditions itself, the movement of Buddha-nature. But for infinite karpas past, foolish people like us, foolish people in great number have regarded the consciousness mind as a Buddha nature.

[83:33]

So we think Buddha nature is some particular way of our function of our consciousness, how our mind works. But they have regarded it as the original person who roughly absolved. That means it's clearly a mistake. Buddha nature has nothing to do with how we think. for how we behave. All such movement or activity is a movement of Buddha-mature. So Buddha-mature is one basic thing. I think this is the end of section 13 and the final few sentences

[84:36]

This is the conclusion of this entire writing on Bussho, I think. In making further utterances about the Buddha nature, this won't be a case of entering the water and getting covered with mud. The Buddha nature is a fence, a wall, a tile, a pebble. This expression, entering the water and getting colored with mud, is a description of bodhisattva practice to work together with all beings to help all beings. Like a water buffalo, we need to work in the muddy water. and we become muddy and wet.

[85:43]

And Dogen Genji picked up another expression, fence, wall, tile and pebble. That means each and everything. And this expression came from the Zen Master who said, teachers in the South have all mistaken. The Nangaku, not Nangaku, but Nanyo Echi. He said, the mind of ancient Buddha are kobushi, are shoheki daraku, walls, a fence, wall, tile, and pebble. That means each and everything is the mind of ancient Buddha.

[86:50]

That means Buddha nature. So as a Bodhisattva, or as a dog, we get into muddy water and practice. But that practice, not only that practice, but each and everything in this world, whatever we encounter within our life, is Buddha nature. Then next is the final question. When making an utterance beyond this, so Dogen Renji has been discussing about Buddha nature, you know, so long, and he says so many things, but he said, beyond making an utterance beyond this, so based on what he discussed, he had been discussing,

[87:51]

which says something. What is this Buddha nature? Do you fully understand? So finally he asked

[88:05]

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