be gold floating on the water. Gold floating on the water. 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 if there is anyone who can escape. This is an introduction by Banshee Gyoshi about this poem. So he's saying Buddha nature is like a gold floating in the water. You know, if we push it, it turns.

[01:05]

So it's starting to stay. So when Joshua said, yes, there's another Buddha nature coming and show the side of no and no. Whichever we grasp, it turns around and different aspects appear. So that means there's no way to grasp a concept or words like woo or moo. 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 is no fixed color. So depending upon the causes and conditions, it changes. And that is the understanding of this person, Dansho Gyosho, about Buddha nature.

[02:13]

It has no fixed self-nature. Therefore, whether we push it, it turns. And depending upon the conditions, it changes. There is no way we can grasp it in one way. It cannot be attained by mindlessness or mindfulness. u-shin and mo-shin, Dogen used in Buddha Nature. He said both u-shin and mo-shin are building buildings, or sentient buildings. So this mo-shin is not, as I said, mo-shin does not mean lack of mind. that mushing is beyond thinking or not thinking. Mushing is thinking, and mushing is not thinking.

[03:19]

So we cannot grasp the Buddha nature with thinking mind, and we cannot grasp the Buddha nature with not thinking mind. There's no way we can grasp it, because we are out of the Buddha nature. And it's always changing. It has no fixed self-nature. And Densho's commentary on this poem is as follows. If you say a dog's Buddha, I'm sorry, if you say a dog's Buddha nature surely exists, or will, afterward he says no. If it surely does not exist, still previously he said yes or no. So which is right?

[04:24]

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 the time which is right and which is wrong. But Joshu said, no, which is right, which is wrong. And if you say that to say yes or no is just a temporary response, that means depending upon the person, Joshu, the question, Joshu said different answer, And if you say that, to say yes or no is just a temporary response spoken according to the situation. In it, there is some reason. That is why it is said that someone with clear eyes has no next.

[05:30]

Someone who has clear eyes has no place to stay. So if we have clear eyes, we have to always move, always change. Not only to the Buddha nature, but we need to always change. There's no fixed place we can stay. and observe things objectively and say yes or no or who or who. Buddha nature is living so it's always changing and not only Buddha nature but the people we are always also changing. So everything is dynamic. It's not a matter of whether this is a black marker or not. This is a black marker because I use this as a marker to write something on the whiteboard.

[06:34]

But I am changing, and also this is changing. This is black ink. This is not a marker anymore. This is a trash can. This is not a marker. This is a trash. This is a black marker to me at this moment as a kind of a normal root because I can use this as a marker. That's it. So there's no fixed nature as a black marker on this beam. And yet, that doesn't mean this does not exist. It is a condition of this being to be a black marker, the condition of this being at this moment in the relationship of this person who needs to write something. And that's all. But, you know, within our

[07:40]

thinking mind will grasp this as using a concept, then this is eternally a black marker. It doesn't change. The concept of black marker never change. And yet this being itself is a black marker only for a certain period of time, because it's impermanent. The point of this monk's question was to broaden his perspective and learning. So the monk is within a process of learning. He didn't base it on his own fundamental endowment. Joshu said yes. Joshu said, yes, using poison, using poison to get rid of poison.

[08:50]

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 who or no, it can cause it. And if we know how to use it, the poison can be medicine to cure our sickness. And using sickness to cure sickness. So joshu, yes or no, or u and ni, of course, can be poison and also medicine, depending on how we use it. How much time? We go to Wansi's verse.

[10:00]

A dog's Buddha nature. This is a verse, a poem by Wansi on this poem. A dog's Buddha nature exists for you. Adoptable Buddha nature does not exist. That is new. As Joseph said, new and new. First new and second new. Let me read the entire verse first. Adopted Buddha nature exists. Adopted Buddha nature does not exist. A straight hook basically seeks fish who turn away from life, chasing the air, pursuing fragments, ,, clouds, and water travelers. In noisy confusion, they make excuses and explanations, making uneven presentation.

[11:09]

He throws the shop wide open. Don't blame him for not being careful in the beginning. Pointing out the flaw, F-L-A-W, pointing out the flaw, he takes away the jewel. The king of Xin didn't know Liang Xin. Yangshan Wu. I think we need an explanation about this poem. So Doshi said the good Buddha nature is Wu and Nu. And when she said this is like a fishing with a straight hook. Usually hook is curved. Otherwise, you know, we cannot But Joshu said, I mean, one said, Joshu is fishing with a straight, what do you call it, straight foot.

[12:20]

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...

[12:38]

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