Unified conduct that is I also and you also, when it has thus come, as Buddha as it is and as self as it is, it has something to do only with the ability of I. And at the same time, It is just the dropping off of being thus of Buddhas in the ten directions, and it is never simply identical. For this reason, an ancient Buddha said, after grasping the matter of that place, we return to this place. and practice each and every concrete thing. When we uphold and maintain thus, all dharmas, all bodies, all practices, and all Buddhas are intimate with the matter of that place.

[01:16]

These practices, dharmas, bodhis and buddhas, simply obstruct each other with acceptance. Because there is obstruction within acceptance, simply there is liberation within acceptance. Being obstructed by the I We see the clear, clear hundred blades of grass. We should not allow our mind and say that not a single dharma is seen and not a single object is seen. Practice Buddha has thus reached to this dharma and has reached to that dharma. While practice Buddha carries out practice in either bringing in or taking away, and either leaving or entering through the same gate, because nothing is hidden in the whole world, the world-honored one's intimate was,

[02:41]

intimate verification, intimate action, intimate entrustment, and so on are there. Leaving the gate, immediately there are glasses. Entering the gate, immediately there are glasses. Within 10,000 miles, there is no single inch of glass. One word enter and the one word leave are useless, either at this place or at that place. The present grasping does not wait for the letting go, but this is a dream, a phantom, and a flower in the sky. Who would hold this mistake and make another mistake, saying that this is a dream, a phantom, a flower in the sky?

[03:50]

Stepping forward is a mistake. Stepping backward is also a mistake. Taking one step is a mistake. Taking two steps is also a mistake. Therefore, one mistake after another mistake, whatever we say is a mistake. Because the separation is as great as that between heaven and earth, the ultimate way is not difficult. We should conclude that dignified conduct is conducting dignity. and the essence of the Great Way is boundless. Maybe that's enough. I hope you understand. Now, he points out one

[04:56]

we should investigate about this dignified conduct of practice Buddha. The next sentence is really difficult to understand what he's saying. That is, although the dignified conduct that is I also and you also, when it has thus come, As Buddha as it is, and as self as it is, it has something to do only with the ability of I. And at the same time, it is just the dropping off of being thus of Buddhas in the ten directions. And it is never simply identical. This is really... yeah so we have to uh investigate each and every word what he's saying ah let me see

[06:20]

It said, although the dignified conduct, this is, of course, Igi, that is, I also is... This is what Shuinan said in the conversation with Nangaku. I... I am also like this, and you are also like this. This I and you. So this is a quote from the conversation between Huinan and Nangaku. And then it has thus come. Then it has thus come. Thus come is a translation of inmo rai. This inmo is also thus or such.

[07:42]

And rai is come. This is an expression from the original question of Huinan to Nangaku. That is, what is it that does come? Somobutsu in morai. So, I also and you also means both you and I. They come in thus. That means you and I come in this way, as a thusness. And as Buddha as it is and as Celestial as it is, is Soku Butsu Soku Ji.

[08:58]

I translate this soku as it is, but it might not be a good translation. Anyway, butsu is buddha, and ji is self. And this soku is the word used in, for example, like soku shin zebutsu. The mind is itself buddha. This soku shin and zei, butsu. The mind is itself Buddha. One mind is nothing other than Buddha. That is sok. So sokubutsu and sokujī. This sokubutsu and sokujī refer to the two sides of gyo-butsu. one is go but is done by certain particular person we practice something so this is from one side this is my practice shohaku's practice that is sokuji and yet this practice is itself go but to practice buddha so that is nothing other than buddha and yet

[10:33]

at the same time, nothing other than the self, the person. So, you know, this gyoubutsu of, for example, prostration or sitting is from one side 100% my practice. Shouhaku's zazen is only Shouhaku's zazen. And Shouhaku's talk is only Shouhaku's talk. But at the same time, if I Do it for the sake of Dharma, not for the sake of shohaku. This is not shohaku activity. Through this activity of shohaku, Buddha appeared. But in fact, the gyobutsu means, practice is Buddha. Shohaku. So within this gyobutsu, gyobutsu is nothing other than Buddha and nothing other than the person. Both sides. Does that make sense?

[11:38]

And is this sentence read in that way? I'm not sure. That is a problem. So, it has something to do only with the ability of I. And at the same time, it is just the dropping off of being thus of Buddha in the ten directions. This is again, she used some expressions from the Lotus Sutra. The word I translate as the ability of I is yuiga no. And being thus of Buddhas in the ten directions is jippo butsu matashikari matawayaku

[13:07]

Zen, Shikari. This expression appeared in the verse of the second chapter of the Lotus Sutra. That is a Hou Ben Hong, or tactfulness, or skillful means. And the meaning of that, or the context of this expression is something like this. Not something like this. This is a translation from that book. Again, I say to Shariputra. So this is Buddha's saying. Shakyamuni is saying to Shariputra. The faultless and inscrutable, profound and mysterious Dharma, I now have wholly attained. completely attained and he said only i know these truths as also do the buddhas of ten directions this is what is said in the lotus sutra so dog and then change this part the original sentence in the lotus sutra is

[14:39]

Yui ga chi ze sou. Yui is only. Ga is I. Chi is no. And ze sou is this form. this form is true form of all beings, true reality of all beings. So only I know the true reality of all beings. That is what this sentence in the Lotus Sutra is saying. And next in the Lotus Sutra it said, as also do the Buddhas of ten directions. So only Shakyamuni knew this truth, this reality. And next he said, and also do the, said, all, it means all Buddhas in the ten direction.

[15:45]

As also do the Buddhas of the ten direction means all Buddhas in the ten direction also knew this reality. So this is the same as only Buddha together with Buddha can fathom this reality. This is kind of a strange logic to me. First he says, only I can see, only I knew, I know this reality. But next he said, and also all the Buddhas in the ten directions know this reality. And that means only, you know, it is, the idea is in this, in each world or Buddha land, only one Buddha. and there are ten direction world and in each Buddha land there are Buddhas.

[16:53]

That means only Buddhas knows. No human beings or other living beings can see this reality. That is what this sentence in the Lotus Sutra is saying. This true reality of all beings can be seen only Shakyamuni Buddha and other Buddhas in the ten directions. no human beings. But Dogen Zen changed this chi-ze, so knowing this form, to know ability, knowing ability. So, only my ability. So, only I can see, only I can know. And at the same time, all Buddhas in the ten directions can see. In the case of Dogen's writings, there is no separation or discrimination between Buddhas and living beings or human beings.

[18:00]

That means I think in Shobo Genzo, Shoho Jiso, we studied last year, he said the same thing about the yuibutsu-yobutsu, only Buddha, together with Buddha. Please. So why is it that you put in about the dropping off? If I understand you correctly, he's saying it had something to do only with the ability of I At the same time, it is about what all Buddhism's ten directions can do. Why does he say Jaffa God? The rapport with, of course, Datsuraku, same word in Shinjin Datsuraku, that is, you know, these are kind of contradicted. I only know, this is only my ability, and yet all Buddhas are the same.

[19:08]

That means this is contradicted, but this contradiction is dropped off within this one, this practice. I think that is what it means. I'm not sure whether this English sentence says the same way or not. Please. Well, I'm probably right about this. I'd like to be talking about this difference between the great two names in the world. And what is that transition? Dropping off is our practice. Dogen then said, zazen is dropping off body and mind, and body and mind is dropped off. So dropping off means the distinction between self and others, or human being or the self and Buddha is dropped off. So there's no separation between the person sitting or person doing something and all other beings.

[20:20]

But first he said, only my ability or capability. That means this is again two sides of our life. One is, you know, I am alone. I'm completely I. I cannot live for others. I cannot practice for others. I have to do this by myself with only my ability using my own five skandhas. I cannot exchange my practice with others. And all other beings are the same. They have to practice. They have to live out their lives. And that is a common ground of all beings we can live together. This is another meaning of, you know, this-ness and thus-ness.

[21:24]

I'm alone. I'm completely alone. I have to live out my own life using my own karma. And each one of us is the same. So I have to do this by myself. My teacher cannot do this practice for me. And I cannot practice for other people. I have to do it by myself. So this only depends on this person's ability. And that is the same with all beings. I think that is what Dogen meant by using this. And yet, within this practice, this kind of a contradiction, we are alone and we are together with all beings, are dropped off.

[22:28]

Does that make sense? Please. He says there is one point to investigate, to investigate the seeming contradiction between I'm all by myself and I'm not by myself at all. That's what he's investigating in this session. Yes. And within our practice, this contradiction dropped off. I think that is what he's writing. I hope this English sentence conveys that meaning. Please. What do you mean by it is never simply identical? These two sides are dropped off, but we should not mix. My practice is my practice. I cannot practice for you. And yet we practice together with all beings. But these two sides should not be so easily mixed up.

[23:32]

So my practice should be done by myself, and your practice should be done by yourself. And yet we do the same practice. Okay, please. think you know a lot unique to to dogan or i mean i know the uh heard the story of when he came to china and he met cook the mushrooms i can is that sort of the masons that we spoke uh well at san cindy in brominton now we studied tender token and last week that's We have a study group on Wednesday evening, and we studied that part. And Dogen Zenji introduced two experiences with Chinese Tenzo. One is the part at the end of with drying mushroom in a temple ground in a very hot day.

[24:42]

And another is that Tenzo Dogen first met even while he was still in the ship. And in the first story, Tendo said, others are not me. And he has to do this at this moment. There's no time to wait. So only this person, only this moment, right now, right here, with this person. In the second story with the tenzo from Aiwa Monastery, Fendouken asked, what is the meaning of words and letters? And what is the meaning of practice? The tenzo said, one, two, three, four, five. And Dogen used the expression Tendo used in this writing, in this paragraph, that is, nothing is hidden in the entire world.

[25:55]

This means everything. We are one together with everything. So this is a two-sided, and that is what Dogen Zenji studied from Chinese actual living example. I think. And those were two experiences he had prior to that. Were they unique to Dogen's antics? I am not sure because I only know Dogen. I don't have much knowledge about other type of practice. That there's nothing in the world he referred to. Now I know it's true because I saw it in Shredo's poem. Shredo's poem is about waves on the ocean, illuminated by the moonlight.

[26:56]

And under each and every wave, the boundless moonlight is reflected. And the poem said, Dragon's Jewel is under each and every waves, means each and every beings. And yet each beings are independent. So there are always two sides. And I don't think this is only in Dogen's teaching. You know, the idea of, you know, merging of different unity is the same idea, I think. But Dogen Zen discusses it so much in detail. OK, that is my understanding of this difficult sentence.

[28:00]

And next paragraph. So he continued to discuss about this point, independence and interdependence. Dependence, independence, independence, and interdependence. Next one, next section. For this reason, an ancient Buddha said, After grasping the matter of that place, we return to this place and practice each and every concrete thing. This statement appeared in the Dharma discourse of Ungo Douyou Daisho. Ungo Douyou is a disciple of Touzan Ryokai, or Dongshan. So he is in our lineage.

[29:11]

But in Ungo's Dharma discourse, this statement is quoted as an ancient said. So this is not Ungo's statement, but this is a statement quoted by Ungo. So we are not exactly who said this. And this place and that place is Nahen and Shari. Na is that hen is like a place or a side.

[30:16]

And sha is this. And ri, what is ri? Ri is something like inside, but that means this place right here, this place. And na hen is that place. Na and sha refer to this place that is at hand, where I am, and nahen means something over there. And by using this nahen or shari, or it can be shahen, means the ultimate reality and actual concrete reality or ultimate truth and conventional truth or concrete, you know, day-to-day activity. So this is also another word for Na Heng and Sha Heng is Ji and Li.

[31:27]

D or in Chinese, L-I-V. And G and D is, you know, for example, Sektou Kisen said in Sandokai, To cling to each and every concrete thing is, of course, delusion. and yet to be accord with re or ultimate principle is not yet enlightenment. That is this and that. So what this statement said is we should completely understand re or ultimate truth or reality. And we need to return to this place, this concrete place, and carry out practice.

[32:38]

So within our practice, ri and ji, and na-hen and sha-hen should be there. When we practice in this way, that means Ji and Ri are like just one thing. Both are included in our action. Then that is Gyobutsu. So when we uphold and maintain thus, thus means both this and that. All dharmas, all bodies, all practice, and all Buddhas are intimate with the matter of that place. This was in the bracketed edition by me, so it might be a mistake. I don't know.

[33:43]

What are these intimate with? I tentatively thought This is intimate with the matter of that place or thee. Maybe not. Maybe these four things, dharma, bodies, practice, and Buddhas are intimate with each other. That is one possibility. Another possibility is those four are intimate with this action, this concrete practice, or this person. So there might be several possibilities. And it's not clear what Dogen really meant. And next two sentences are also difficult to understand. These practices, dharmas, bodhis and buddhas, simply obstruct each other within acceptance.

[34:51]

This acceptance is jyoto. And abstract, simply abstract each other. This abstract is a translation of keigei. Keigei. Jyoto is accept or receive. So in this case, when we practice gassho or prostration, we accept this practice. And when we accept this practice, that means we surrender to this practice.

[35:57]

When we accept this practice, we also accept that Mata, that is... What is that? I forget. Li, yes. That means emptiness. We accept emptiness by making prostration. I give up my self-centered self within this activity. But this keige is a difficult word to understand. In Dogen Zen's usage, this word itself is not difficult. This is appeared in the Heart Sutra. Keige, what is keige? It said, mu keige. Mu keige ko mu ukufu.

[37:01]

And usually this keige is translated as hindrance, without hindrance. And mu is without. So keige is hindrance. The usual meaning in Buddhist text is hindrance. or as a verb, hinga, or abstract. But Dogen Zenji used this expression in a kind of a strange way. And I still don't clearly understand what he meant. Sometimes he said, he used this word, keige, tsuru. Tsuru is like a do in Japanese, do keige. Suru.

[38:06]

Japanese word. Suru. You know, Japanese is an interesting language. We can make a verb from any noun by putting this suru after the noun. Like a... Suru in a flower. Root? T-H-R-O-U? No, S-U-R-U. This is Japanese word, suru. For example, you know, telephone in Japanese is denwa. And to make a phone call is denwa suru. So we can make a verb from any noun by doing suru. For example, you know, zazen suru. or shugyou suru. We practice zazen is zazen suru or do zazen.

[39:11]

And Dogen Zenji use that method and make this as noun. So this is hinda or abstract keige suru. And he use the negative way like keige sezu means not . Do not . This is really kind of difficult to explain, because I still don't have a clear understanding. But one of the usage used in that is in . He doesn't use kei, but he only uses gei. But what is the sentence in Fukanzazengi?

[40:16]

It is like being obstructed by zazen. Anyway, that means being obstructed or hindered by zazen. means being protected by zazen. Being completely one with zazen is this what keige means. So one word, one meaning Dogen used for this word is to completely one. Please. . It's like in my legal, when the politicians are getting together and agreeing on a concept, they'll be all having their own little but this, but that, except this, except that. So one would feel afraid to fight the concept of it.

[41:21]

Yeah, we have to find what he's talking about, how he used this. His usage of language is very unique. Too unique. So we don't really understand. So we have to investigate. Well. Not really. Well, so please wait for a moment until I finish this talk. In this meaning, the way Dogen used this word, this means we are really one with Zazen. That is, we are obstructed by Zazen, so I am not free.

[42:28]

I surrender. I give up. I was obstructed by Zazen, so I cannot do my self-centered things. That is one meaning. And Feng, he used this as a negative expression, he not obstruct each other. Like not obstruct each other means, you know, like the young lady and the old lady never meet each other. Because they are completely one. That is how Dogen use this word keige when he use with negation. So to do keige, to abstract, means to become really one.

[43:29]

And do not keige is they never meet each other because they are one. This is a very strange or unique usage of this word. No one else uses this word keige in that way. So now we return to this text. These practice, dharmas, bodhis, and buddhas simply obstruct each other, means they are all one within acceptance. Those, you know, this practice. and the Dharma that is expressed through this practice. And the practice is done with this body.

[44:31]

So practice is the body, actually. And also, this is practice Buddha. So those four are very intimate, each other. That means one. So when we accept this practice and wholeheartedly do it, we are show how to disappear. But only this practice is there. To me, that is this sentence means. Is it OK? And because, next sentence, because there is obstruction within acceptance, because all those are one within one activity, one action or practice, simply there is liberation with acceptance. This liberation is also that rakku, dropping off, within this one practice.

[45:38]

Separation between self, shohak, and this practice, prostration, and the Dharma or Buddha, all dropped off. And only this practice, this action is there. Dogen Zenji expressed this in his another waka poem, The title of the poem is Raihai, or Making Frustration. I don't remember the English translation of the poem, but in Japanese it goes as follows. Karekusamo mienu yukinono shirasagi wa Ono ga sugata ni mi wo kaku shikeri. Do you remember the English translation?

[46:43]

I think it's something like the white parrot hidden in the snowy fields, not even the long grasses of winter can be found. Yeah. Did you say that louder a little bit? The white parrot hidden in the snowy fields, not even the long grasses of winter can be found. Another, I think, the last part is is the heron hide itself within itself. I'm not sure that part is in the English translation or not, but this is important point. Within this prostration, you know, the white heron is really white, and that is staying in the snowy field, completely white. So there's no distinction between the body of the white heron, the bird, and the snow.

[47:51]

So the white heron is hiding its own body within itself. And that, according to Dogen Zen, that is the meaning of this practice of making prostration. That means, you know, when I make prostration, I do with my own body and mind, nothing else. But when we do bowing this way, this means, you know, when we do prostration, our five parts of our body, both knees and elbows and head on the floor. And we lift our hands a little bit about the height of ears. This means we

[48:55]

put Buddha's feet on our hands. This means I am lower than the Buddha's feet. It means I give up everything. This is a complete expression of respect or gratitude to the Buddha. You know, the lowest part of Buddha is higher than highest part of myself. This is an expression of complete surrender. That means, you know, the selfishness of this person is give up or letting go. Within this posture, even though this is done, nothing other than by my five skandhas. Within this prostration, my shohaku disappeared, or not really disappeared, it's there, and yet it is hidden within the white snow.

[50:19]

So Shohaku and Buddha, the separation between Shohaku and Buddha, the person who takes refuge, and the Buddha that is a refuge, that separation or subject, object, disappeared. And there is only white snow. That means only the Dharma is there. That is not the idea, but the image of making prostration or taking refuge. And that is what he is saying here. We are completely one with, you know, in the practice of gyobutsu, the person who practices and the practice and Buddha are just one thing. That is what keige means. Within this keige, become really one, we are, our body and mind dropped off.

[51:29]

Next sentence is another problem. Being obstructed by the eye, we see the clear, clear hundreds blaze of grass. We should not arise our mind and say that not a single dharma is seen and not a single object is seen. So he said within this practice, you know, there's no separation between self and others. or practitioner and Buddha. And yet, he's always said, and yet. You know, this eye and the object of eyes, that is, colors and shapes or forms. So, the eye and the form of the object are completely one and dropped off.

[52:42]

And yet we cannot say we see nothing. We should not say we are really thing. That means subject, object is still there. We should not forget that aspect as our life and practice within this place. Sometimes we forget about this place and just go that place and say, we are just one. There's no self. Only Buddha is there. And we forget to make effort to even a little bit better job. So even though body and mind are dropped off in each zazen, we have to keep sitting. each moment so we cannot say there's no subject object or eye and forms relation we actually see the grasses and this expression uh clear clear hundred blades of grass as i think as i said this morning is a expression by uh layman pan

[54:05]

He was a layperson, lay practitioner, and he was a disciple of a student of Baso, I think. What is the name? I think Chinese pronunciation is Rayman Pang. In Japanese, Ho-un. P-A-N-G, Pang. Thank you. about Zazen is good for nothing. Like the image of a heron in the snow, a heron is not invisible to itself. It's only if you're standing back, you can't see it. And as you were saying in Zazen, if you step back, with that on it. That's why it's good for nothing. And so, it feels really parallel that when the heron has losing his fully itself in disappearing.

[55:14]

Right. Just a step out of the second. So, Dogen kind of described in a very poetic way, not like a logical, you know, philosophical writing. So, she's very His writing is very beautiful. That's why difficult to understand. Here we are. Oh, Raymond Pang. I think this is a part of the conversation between this person, Raymond Pang, and his daughter. The question was, what is the intention of the ancestral teacher, came from the West? And then Pan said this statement, bright, bright, 100 blade of grass. That means everything. And I think his daughter, his daughter said, you are so much other person, but you're still saying such a thing.

[56:23]

Then the father said, what about you? Then his daughter repeated exactly the same thing. I think that was the conversation. Anyway, so there are still there are glasses. So we have to continue to work with the object in our day-to-day life in this place. So practice Buddha has thus reached to this dharma and has reached to that dharma. So we should be both this place and that place within our actual practice using our body and mind.

[57:27]

So we should be intimate. and familiar with both sides. Otherwise, our practice is not a practice Buddha. Excuse me. Why you practice Buddha carries out practice in either bringing in or taking away. and either leaving or entering through the same gate, because nothing is hidden in the whole world." This is the expression Dogen used in Tenzo-kyokun. The world-honored ones' intimate words, intimate verification, intimate action, intimate entrustment, and so on are there. Bringing in and taking away is, let's see, nen dai, nen ko.

[58:48]

Dai is to come. Ko is to leave. or go. And both nen is the word used in the expression when Buddha picked up and hold a flower. That is this word nen, to hold or to grasp. So this nen-da is grasp to hold and come. And nenko is holding this thing and go or leave, coming and going, holding this practice. This is two way, coming and going, holding this practice within our day-to-day practice.

[60:02]

and either leaving or entering through the same gate. This gate or moon, I think, came into Dogen Zen's mind because of the word or expression he used, the glasses. The glass and gate is connected within his mind because of the one another Koan story that is what he's quote in the next paragraph. So, you know, the gyobutsu or practice Buddha is our practice, actually, when we in our daily lives, coming and going, whatever we do, we carry, we hold this practice of gyobutsu. And we go and go in and go out in the same gate.

[61:14]

And the gate means entrance or exit from or distinction or separate inside and outside. I think that is a point. So basically, Fat Dogen's saying is there's no such gate or gateless gate, no gate, and yet there are gates, same gate. You know, tentatively, we are coming and going. entering and exiting the gate. Each day we go somewhere and come back. That is how we live, but because nothing is hidden in the entire world. That is, everything within the entire world

[62:22]

inside and outside are all included. There's no such distinction, entering the gate or getting out of the gate. This is how, you know, Buddhas and ancestors practice. There are, you know, there are gate and Bodhidharma came from west to the east. But there is another expression. Bodhidharma never comes from the west, and the second ancestor never goes to India. That means this entire world is one place. There is no such distinction between east, west, inside, outside. That is how Buddhas and ancestors are practicing, so there are both.

[63:26]

There are gates, and there are no gates. There are both sides. That's how they practice. Therefore, World Honored Ones intimate words for teaching and intimate verification and intimate action and intimate entrustment, and so on, are there. This is the way Buddha dharmas have been transmitted from Buddha to all the ancestors and towards ourselves. So dharmas have been transmitted with gyo-bai, with or by, or through gyo-butsu. with this attitude that this place and that place are one.

[64:32]

We need to be familiar or intimate with both sides. That is, both sides mean form and emptiness, or D or G, or whatever name or word we use. Could you say more about the word intimate? Intimate is a translation of mitsu. Actually, meaning of this word mitsu is secret. Like, himitsu is a modern Japanese word for a secret. And sometimes this mitsu is used as a secret, like mikkyo is secret teaching.

[65:44]

Mikkyo refer to tantric Buddhism or esoteric Buddhism. It's called mikkyo in Japanese. like Vajrayana Buddhism is Mikkyo. But when Dogen Zenji used this word, mitsu, he said this mitsu is mitsu in menmitsu. Men and mitsu. And men literally means cotton. Cotton? Cotton fabric. Cotton is difficult to separate. How can I say? Yeah, with each other.

[66:46]

So difficult to make separate. So it means like... This word is often used to describe the practice style of Soto Zen that is intimate, like cotton. It cannot be easily separated. That is what this means. So the Dharma has been transmitted intimately from Buddha to Mahakasyapa, and Mahakasyapa to Ananda, and going through around about more than 80 generations, it comes to us. That is what this means, or intimate means. OK, next is about the gate.

[67:54]

These three expressions, leaving the gate, immediately there are grasses. Entering the gate, immediately there are grasses. Within 10,000 miles, there is no single inch of grass. These three expressions came from one koan story. Are you familiar with these expressions? This is about Donshan again, Donshan no Tōzan. Excuse me. This appeared in the 89th case of Shōyō-roku, or Book of Serenity. The case is as follows. Dongshan, or Tōzan, Tōzan Ryōkai, the founder of Chinese Sōtō Zen school, Dongshan said to the assembly, it's the beginning of autumn.

[69:12]

the end of summer, and you brethren will go some to the east, some west. You must go where there is not an inch of grass for 10,000 miles. This is what Dongshan said. This saying is within the discourse on the occasion of the end of summer practice period. So end of summer practice period is the end of the summer and beginning of the autumn. And after the practice period ended, the people in the assembly leave the monastery and go somewhere else. Some people go to the west, some people go to the east. And at that time, at the occasion, Dongshan said, you should go where there is not an inch of grass for 10,000 miles.

[70:25]

There are many words in English, but in Chinese, only 10,000 miles of grasses. Tozan was the abbot, and the abbot said to the practitioners, you can go wherever you want, but you should go where there's no inch of grass in the 10,000 miles. So this grass means our delusion. And he also said, but where there's not an inch of grass for 10,000 miles, how can you go?

[71:43]

How can you go? Tōzan is asking, you should go such a place without grass. But he's asking also, how can we go? Then in the case, another comment, someone else's comment is there. That is, Shi Shuang. Shi Shuang is Sekisho in Japanese pronunciation. Sekisho, Keisho. I'm sorry, Sekisho Keisho. He was a Dharma cousin of Tozan.

[72:49]

Tozan's teacher was Ungan Donjo. And Ungan's Dharma brother and very intimate and longtime friend, Dharma friend or Dharma brother is Dogo Enchi. And Dogo Enchi's disciple is Sekisho Keisho. And Sekisho is famous for his style of practice. It seems he really focuses on just sitting. So his Zen-do was called Koboku-do. Koboku means dead tree. Dead tree hole, that means people are sitting without moving, like a dead tree are just standing. So he is a kind of an important person. And also, he is the original person who used this expression, nothing is hidden in the entire world.

[73:57]

Do you know that? This is a part of his conversation with his student. When he was staying at his abbot quarter by the window, a monk is walking outside, and maybe the monk asked to take a shot, the head monk, no, the abbot. I'm so close to you, but I don't see you. Why I cannot see you?" Then Sekisho said, you know, ,, nothing is hidden in the entire world. Maybe nothing, this translation is not good in this context. What he said is, I am not hidden. in this entire world. But the monk didn't understand what it means.

[75:05]

So the monk visited some Zen master and asked what sexual meant. Then I think that, I forget who was that Zen master, but the Zen master said, because sexual is everywhere in the world. That means he, Sekisho, he himself and the entire world has no separation. That's why wherever we go, we see Sekisho. But why we don't see Sekisho as this person, as an individual person? That is the original meaning of this expression, henkaifuzozo, never being, never hidden in the entire world. That means the self and this entire world are one thing. Anyway, Sekisho heard that this Todan saying, Todan statement, you should go where there are no inches of grass in 10,000 miles.

[76:20]

Sekisho said, his Todan Dharma cousin said, going out the gate, immediately there is grass. Tozan said, you should go without places where no grass are there in 10,000 miles. But Sekisho said, when you get out of the gate in one step, There are glasses. And when that monk returned to Tozan and reported that Seksho said such a comment about Tozan's statement, Tozan said, he must be the teacher of 1,500 monks. And actually, later, Seksho became the abbot

[77:23]

big monastery anyway. So Tozan, you know, recognize sexual saying. And in this case, there is another person's comment. That is, here it's Da-yang. Da-yang is tai-yo in Japanese. His name is Kyogen. Taio Kyogen Daisho is also a master in our lineage. He is a teacher of Toshi Gisei. And this person, Taiyo Kyogen, is several generations from Tozan.

[78:28]

So Taiyo Kyogen said, I would say, even not going out the gate, still the grass is boundless. Even we don't get out of the gate, There are grasses, even in the monastery, even within our practice, even in our zazen. There are many grasses. So those are the origin of those three expressions. Those three is leaving the gate. immediately there are glasses. This is Sekisho's comment. And entering the gate, immediately there are glasses. This is Taiyo Kogen's. Taiyo doesn't say entering the gate, but he said without even, he doesn't get out of that gate.

[79:44]

But meaning is the same. And with 10,000 miles, there is no single inch of grass. This is Tozan's saying. What's the news when there's 10,000 miles, there's no single inch of grass? Then here, what does that mean? He just, you know, how can I say, put these three phrases or expressions together and he didn't say anything. So we have to think what this means. And this means, I mean, this is my understanding.

[80:45]

There's no guarantee this is what Dogen wants to say. He said, the gate in the previous paragraph, and inside and outside the gate, coming in, entering, and go out. And Tozan said, we should go to the place where no inch of grass are there. But Sekisho said, when we get out of the gate, there is already many grasses. And Taiyo said, even when we don't get out of the gate, there are many grasses. And what Dogen wants to say, Then he said, no inch of grasses, or no, within 10,000 miles, there's no single inch of grass.

[81:52]

Means, because everything is grass. You know, same logic. Because everything is grass, there's no grass. You know, this is also something to do with another koan about medicine of and Manjushri. Then someone, maybe Manjushri asked someone to get out and bring a medicine herb. And the person, maybe that was Manjushri, I forget, said, there's no grass that is not medicine. That means everything is medicine herb. So I cannot get anything. I think that is what Dogen wants to say. If both are inside and outside of the gate, that means there is no such separation between this side and that side.

[82:56]

This entire world is a world of grass. So there is no grass. Does it make sense? Please. So then we can say that is because everything is delusion, there is no doing thing? Right. That is what he is going to say. Everything is mistake. Mistake after mistake. Everything is mistake. Then there is no mistake. That is our thought. Please. Please. I was just wondering if it has anything to do with time, because he uses graphs to, like in Uji, he talks about time. Well, I'm not sure about time, but in Shogun Uji, he also mentioned about a graph.

[83:58]

He said in Uji, all the grasses exist. exist. I think I wrote down. Yes. In show bogans, OZ Dogan says, since such is this fundamental reason, we must study and learn that myriad phenomena and numberless grasses, grasses in this case means things, exist over the entire Earth. And each of the grasses and each of the forms exist as the entire Earth. These coming and going are, these

[85:05]

Coming and going means each and every grass as individual being. And yet these individual beings exist over the entire earth. And each of the grasses exist as the entire earth. So all the grasses are entire earth, both inside and outside the gate. And he said, these coming and going between individuality, each and every being, each and every one of us, are this entire earth, entire world. Nothing is hidden in this entire world. He said, these coming and going between individuality and universality are the commencement of Buddhist practice.

[86:08]

So when we see or when we awaken to the reality as we are, that is, we are completely alone, completely independent, and yet we are together with all beings in this entire world, these two sides, and coming and going. back and forth between these two, he said, is the commencement or beginning of Buddhist practice. When you have arrived within this field, within this field of suchness, it is a single graph, a single form. each and every single independent grasp. And the forms are understood and not understood.

[87:12]

Understood and not understand is the same as grasping and letting go. The grasps are grasped and not grasped. This is what Dogen said in Uzi. So he's not saying about time, but of course, Based on this understanding, he discussed about his insight of time.

[87:39]

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