Good morning, everyone. This morning I start paragraph 24, page 15. Let me read a few pages. We should know that Sukhavati and Tushita means that both the Pure Land and the Heavenly Whole are the same in terms of these are the places we transmigrate. As for practice, what we do in the Pure Land and the Heavenly Whole are both practice. As for the Great Realization, whether we are in the pure land or the heavenly hall, it is the same great realization.

[01:07]

As for the great delusion, whether we are in the pure land or the heavenly hall, it is the same great delusion. These are, for a time being, nothing other than the wiggling of toes within the sterile sandal of practice Buddha. Sometimes it is the sound of a fart or the whee of a shit throughout the single path of practice Buddha. Those who have nostrils can smell it. Those who have ears, body, and practice can hear it. Also, there is a time when we attain my skin, flesh, bone, and marrow further, though we attain it through our practice. We don't get it from outside. Having broadly reached to the great way of clarifying life and curating the death, there is an

[02:18]

utterance from the ancient times. Great sages entrust life and death to the mind, entrust life and death to the body, entrust life and death to the way, entrust life and death to life and death itself. However, It is not within the flow of time, from past to present, that this essential principle reveals itself. The dignified conduct of practiced Buddha is fully practiced immediately. The essential principle that life and death and body and mind are working as a circle of the way, is understood and affirmed immediately. Practice it free and clarify it free. However, it is not an action accomplished by force.

[03:22]

It is very similar to a person who deludingly thought his head was lost and is astonished by seeing the reflection of his head in the mirror. It is the same reality as turning the light inward and illuminating the self. The clarity of the clarity beyond clarity prevails to practice Buddha. This is totally entrusted to being actualized in practice. To penetrate this principle of entrusting to entrusting, we should not fail to study the mind. The steadfastness of investigation in the Zen clarifies that the myriad dharmas are nothing other than the mind. We know and understand that thinking that the three worlds are simply the mind is great separation from the mind.

[04:31]

This knowing and understanding are nothing other than a part of the myriad dharmas. We practice the home village of the self. and simply living out this exact person well maybe that's enough for enough uh In the previous paragraph he started to talk about instantaneously going to Tushita and instantaneously going to Sukhavati, that is Amitabha's Pure Land. And what he said is Amitabha's Pure Land Sukhavati or Tushita Heaven is not somewhere else, but it's right now, right here within each action in our practice.

[05:42]

But within our practice, you know, we go through many different conditions and situations. And Tushita Heaven or the skavati or pure land might be, you know, one place we may go through, but more often we practice in more difficult conditions. It's not like us, Csikszentmihalyi with Maitreya Buddha or the pure land skavati with Amitabha Buddha. There are sutras about the Maitreya Buddha in Tushita Heaven, but I never read those sutras. But, you know, there are sutras described the Pure Land, Sukhavati Pure Land, in the sutras used in Pure Land Buddhism.

[06:55]

And in those sutras, the landscape of the Pure Land is described. Actually, in the Pure Land Buddhism, there are practices called nenbutsu. Nen is the same name as thought. and Buddha. And this, as a common usage name, is a chant of Amitabha's name. That is Namo Amida Buddha. Namo is I take refuge, taking refuge in Amitabha Buddha. This practice, chanting using our mouth in Japanese Pure Land Buddhism.

[07:56]

That is called nenbutsu. But this practice, nenbutsu, originally is not simply chanting using our mouth. But this nen is thought means to kind of visualize the landscape of the scenery, landscape of the Pure Land. And the description of the landscape of Pure Land in those Pure Land Buddhist texts or sutras are kind of a guide for such visualized practice. And it's really beautiful. Everything is really beautiful. And there's nothing dirty or no problem in the Pure Land. But that is not the only place we can practice.

[08:58]

In our actual life, we have to go through many difficult conditions and situations. Anyway, so now he says, we should know that skavati and tushita means that both the pure land and the heavenly whole. Tushita heaven is still within the three worlds, world of desire, material, and no material. Heavenly Hall or Tushita Heaven is within this shore, and Pure Land is the other shore. But whether we are in the Tushita Heaven or Pure Land, both are within our practice, in actual places.

[10:09]

And it's often more difficult than these two places. And he used this word transmigrate. That is . is a word usually translated as to transmigrate within six real rooms of samsara. So it's a kind of strange word to use this with the going to Tushita Heaven or Pure Land. But according to Dogen, not only Dogen, but within the Mahayana teachings, our practice is not get out of this transmigration, as I said before.

[11:10]

We need to practice within this shore, and within this shore we transmigrate. That means we go through many different conditions and situations, and often it's very difficult. You know, because of our bodhisattva vow, to enter nirvana is not the choice we make we we made choice to stay in samsara and to practice with all beings so our practice is still not still but to the end within transmigration of within this shore so we don't get out of this shore. We keep practicing within this shore and practice like a water buffalo, you know, covered with mud and soaked with water.

[12:13]

That is our practice. So our practice is not easy thing. So going to, sometimes we feel like we are in the Twisted Heaven. You know, we feel so you know, peaceful, and we are very grateful. But that condition doesn't last forever. We return to the samsara. So what he's saying here is the same as Dogen says in Shobo Genzo Keisei Sanshoku. Keisei Sanshoku is a sound of a stream and colors of mountains. In that chapter of Showa Ogenzo, he says something like as follows. As soon as you allow, not as soon as, but having, allowing a body mind or a bodhicitta, awakening mind,

[13:25]

After we have aroused bodhicitta, even though we transmigrate within the six realms and four types of births, transmigration or dinle itself will be our practice of vow for awakening. uh vow for awakening uh the word uh one thing one word is lost miss that is uh uh not that's okay that is Bodai is transliteration of body or awakening.

[14:33]

And gyo is practice. And gan is vow or wish. So in whatever condition, almost always not like a cureland, you know, in difficult conditions. But this difficult condition is for the practice and vow for awakening, or practice based on vow, or practice of voice after vows. So in whatever condition we are, our practice is a practice of bodhisattva vow. Try to live together with all beings.

[15:35]

All beings include this person, of course. Then in whatever condition, if we practice with this attitude, He says, as for practice, what we do in the Pure Land and the Heavenly Hall are both practice, not even Pure Land or Heavenly Hall, even we are in the realm of hungry ghost or hell or whatever. The practice is practice. So this practice is important. The condition, we cannot make choice. we have to accept the condition, we have to go through any condition we are in. But our attitude, our posture of practice, upright posture of practice is the same. Even in our Zazen, we have to go through many different conditions in our mind and also outside of our mind.

[16:44]

But what we do is keep this upright posture and go through any conditions, whether it's difficult or joyful or enjoyable, and no condition lasts forever. So, moment by moment, we try to keep this upright posture. And according to Dogen, this upright posture is awakening and is enlightenment. and is Nirvana. So as for the Great Realization, whether we are in the Pure Land or the Heavenly Whole, it is the same Great Realization. Great Realization is Daigo, And in the next sentence he says, yes, great delusion.

[17:49]

That is daimei. Both daigo and daimei is not certain condition of our psychology, but this is, how can I say? the enlightenment or awakening or realization. That is wisdom, of course, but we have great delusion to save all living beings. how can we save all living beings and we think what is a good thing to do to do this way or that way how can we be helpful to this person what in this condition and we try and sometimes it works and sometimes it doesn't work but as far as we are thinking and making choice that is delusion

[19:10]

And yet, Dogen used the word, that is a great delusion for the sake of awakening, for the sake of practice, the bodhisattva vow. So both great enlightenment and great delusion are not negative things. So these are for time being, so not forever, nothing lasts forever. For time being, nothing other than the wiggling of toes, wiggling of toes within the straw sandal of practice Buddha. Straw sandal is, of course, used when we walk. So this practice Buddha is always walking.

[20:13]

So practice Buddha always wearing the straw sandal to practice, to go through. And he said, whether to go to Tushita Heaven or Pure Land or some other places within six realms, or there are many more realms of samsara. But wherever we go, that's moving. is just a wiggling of toes within the sandal of practice Buddha in the journey of bodhisattva path. That means the condition, whichever condition we need to go through, that is a scenario of travel or trip on the bodhisattva path. So not a good deal, not a big deal.

[21:15]

So we don't need to be exciting or overjoyed when we see a beautiful scenery like Pure Land or not so beautiful but more painful or sad condition. which don't need to be over overwhelmed by difficulties but try to keep the same upright posture and go through and work together with all beings and next is kind of a very unique thing in our buddhist scriptures sometimes it is a sound of a fart or other of a seed throughout a single path of practice Buddha. Those who have nostrils can smell it. Those who have ears, body and practice can hear it.

[22:21]

You know, fat or seed is not so often used in the Buddhist, not only Buddhist, but sacred texts. But I think he purposely used this expression in order to compare the description of the landscape of the Pure Land. There's nothing dirty or nothing that has a bad smell. But in our actual practice, this is more kind of a familiar excuse me, condition we have, we encounter. But this smell of shit and sound of fat are not different from the singing of the bird in the pure land.

[23:30]

So we have to appreciate that. These things we really actually encounter or experience day to day. They are not so beautiful. And they are not only beautiful. There are, you know, light side and dark side always together. And yet that is our pure land. That is our practice place. So we need to go through both, and we appreciate. We need to be grateful to have experience to live, including fat or shit, because that is our life. So those who have nostril can smell and we have nostril so we can smell.

[24:32]

And those who have ears, so we have ears, body and practice so we can practice. So we need to be very grateful. We need to appreciate, you know, we have these five skandhas. Also, There is a time when we attain my skin, flesh, bone, and marrow. Of course, I think as you know, this expression came from the story of Dharma transmission from Bodhidharma to the second ancestor, Eka or Huiko. Bodhidharma had four disciples and Bodhidharma asked those four people to speak something about their understanding of Dharma.

[25:34]

Please. Shui Ko. Eka. No, the second ancestor, Eka or Shui Ko. Shui Na is the sixth ancestor, right? This is a story. Okay. first three people say something, and to the first person Bodhidharma said, you attained my skin, and to the second person Bodhidharma said, you attained my flesh, and to the third person he said, you attained my bone, and Eka or Hiko didn't say anything. He just came in front of bodhidharma and make prostration and return to his seat then bodhidharma said you attained my narrow this is the story but so uh common understanding is uh the first

[26:46]

person was shallow and it's getting deeper and deeper and the only eka or hiko or second ancestor attain the essence of Bodhidharma. That is a common understanding of this story but Dogen Zenji didn't agree with this common understanding. He said either skin, flesh, bone, or marrow, they are all Bodhidharmas. So there's no such grade. So this is about Dharma transmission. That means when we keep practice, we may have some occasion that we attained the body dharma's skin, or flesh, or bone, or marrow, that is dharma, but that is nothing from outside.

[27:52]

He said, though we attain it through our practice, we don't get it from outside. That is about our practice, the happening within our you know, five skandhas. Nothing is, you know, coming from outside. Please. I was feeling the presence of those two earlier when we were talking about the gate, the coming in and out of the gate, and it felt like they were going to show up at some point explicitly that they are now. So there's no coming and no going. Okay, next paragraph. In this paragraph, he again talks about life and death. Having broadly reached to the great way of clarifying life and life and penetrating the death, there is an utterance from the ancient times.

[29:18]

So this attaining skin, flesh, bone, and marrow is about our life and death, this person's life and death, our life. And to clarify and penetrate in this life and death, our own life and death, there is one thing we have to study. That is, great sages entrust life and death to the mind, entrust life and death to the body, entrust life and death to the weight, entrust life and death to life and death itself. This entrust, he used hiragana makasu. But the Chinese character for makasu is nin.

[30:22]

And this word is also used in the Shinjinmei. I think, entrust to the nature and accord with the way is the expression in Shinjinmei. And this entrust means, you know, we don't control. But when we entrust someone to drive a car and we ride on that car, we entrust our life to that driver. So we trust the person's driving is attentive and careful. So when we practice and go through our life on this, somehow we need to entrust something instead of control everything by myself.

[31:32]

And he said, the thing we need to trust or entrust is, he said, great sage entrusts life and death to the mind. Mind is Shin and body is another Shin. Shin, Shin, and entrust to the way, way do or thou, and entrust life and death to the life and death itself. That means we trust our mind, our body, and we trust the way. That is what Shinjime said, we need to trust our way. to trust ourselves within the way.

[32:36]

And please. Do you think there's any significance that he used hiragana instead of the kanji? I don't think so. In this case, sometimes they use hiragana instead of kanji to point out something, but in this case, I don't think so. Excuse me, please. Can you say a little more about entrust? So it means not control. So life and death, samsara, means our life and death. So what does it mean to entrust? This entrust is the same as, you know, shin in shinjin mei, trust. the faith, our trust, the mind, the sin. I don't know this sin is mind or heart.

[33:39]

That is what we have to think. But later he again used about this entrusting. So let me talk about entrusting that time. This means, you know, In our zazen, we entrust ourselves to this posture. We don't control our body and we don't control our mind. But when we sit, we entrust everything to this upright posture. So this zazen is not this person's personal, individual actions. That is what it meant when Dogen then said, And however, it is not within the flow of time, from past to present, that this essential principle reveals itself.

[34:49]

The dignified conduct of practice Buddha is free practice immediately. So it is not a gradual practice, by going through one stage to another. That is what I often said, you know, we are practicing within that kind of a conventional time, which flows from past through present to the future. But our practice is moment by moment. And within this moment by moment, as I said, this is zero. Within this moment by moment practice, the eternal life of Buddha beyond flowing of time appeared or manifest.

[35:51]

So our practice, that is zero. That is moment by moment. is a kind of, how can I say, intersection. This eternity and impermanence, how can I say, meet each other. Both are there within our moment-by-moment action. Please. So, this is the way things are. So, when we say, practice it, It sounds like we have to do something. But actually, we don't have to do anything because the way things actually are. Yes. We have to realize, oh, this is the way things are. Yeah, but we don't really understand that. We are thinking in this flow of the time, and we make a story.

[36:54]

So in the case of Dogen, awakening is just be there, just be zero, just right now, right here. But usually we make a story that goes forward from past to the future. And within this story, we think I'm getting better. If I do this thing, I get some good result. Or if I work hard, we become successful. That kind of story are always in our mind. But practice is just do it. Let go of that kind of story we create in our mind. Does it make sense? Well, I don't want to let go of that kind of story. Don't mind. If we let go, it can return next moment.

[37:59]

So we don't have to let go of the story. But usually, we often grasp grasp it, cling to it too hard, and we are not free. That is a problem. So that's why Dogen said, open your hand. But we add to the story. Add. Not get rid of the story, just add something else. Oh, there's this story, and... That is fine. That is fine. If we see that is just a story, we don't be deceived by that story. Otherwise, if we cling to it, we are deceived. And this story is a real thing than real reality. That is a problem. So the other side is Hyakujo's fox, because in that story, he says, don't ignore karma. If you ignore karma, you're not going to work somewhere.

[39:06]

Yeah, we are living within cause and result. You know... Our five skandhas. Of course, of course. That's why Dogen said we have to think, we have to inquire. So even when we practice moment by moment, we are still within this flow of time. So we are still within the history, within the story. That's why I continue to practice in this way and try to, how can I say, because I became my teacher's disciple, I try to be a good disciple. That means to continue his practice. So I'm in the story of the continuation from my teacher. That is a story, and that might be a delusion, but still I have to live together with that story.

[40:11]

Being in the story is different from thinking about the story all the time. So important point is to see story as story and don't be deceived, but to see illusion as illusion. Then illusion doesn't deceive us. It's like seeing the movie on the screen. The things happening on the screen is the illusion. But if we see that those things happening on the screen is illusion, we are not deceived by what is happening on the story. And yet the story happening on the screen makes a lot of influence to us. It might be really educational. It must be really inspirational. So poison can be a medicine, but medicine can be poison. Please. So a further point is, is there any, the upper line, line of moment to moment, is there any moment to moment other than not being deceived by the story?

[41:31]

I think so. That is the friend we entrust. Instead of, I do something because of the story we make. So we open our hand, means we let go of that story and just be right now, right here. That is what we do in our zazen, and we do moment by moment in our day-to-day practice. Please. What I'm saying is a story. The idea is a story, but when we really let go and just do it, this doing is reality. That is Dogen's point, and he called this doing as practice Buddha. So doing or action is real thing, but thinking about that action is a story. So whenever we think, now I'm interesting, then that is a story.

[42:37]

But when we let go of even that story and just do it, then this just do it is a real thing. Does it make sense? Excuse me. Yes, just do it. But within the story, I think because of this action, I get something, I understand something, my eye open to something. That within the story, all those things happening. But within the action, moment by moment, no such evaluation. So this practice Buddha is moment by moment, and as Dogen said, it is like a dream, phantom, and flower of emptiness.

[43:43]

So we cannot grasp. When we grasp, we are already in the story. So even for his writing in this Shobo Genzo is a story. And now I'm talking and we are discussing that we are playing with the story about the reality that is not the story. Otherwise, we can be deceived by studying Shogo Grenzo. Please. But you carrying on the teaching from your teacher, that is not the story in the sense that it's made up, right? I mean, that is a real thing. You know, there are many different kinds of stories. One story is completely fiction. And there are some stories relatively close to the reality. So we have to see whether that story is how close this story is to the reality or not.

[44:51]

Well, I'm not sure. When I talk about my teacher and what I studied, learned from my teacher, that is a study and that is a story. And sometimes, because I'm too intimate, my stories might be completely fantasy. And it's already more than 30 years ago. So I'm not sure. Please. When you're thinking about your zazen practice, does that mean that you're thinking about the story and that when you're doing the practice and you're doing the zazen, that's real? Yeah. Doing is real. Just sitting is a real thing. But thinking about sitting is not a real thing. Thinking about sitting is not a real thing.

[45:56]

It's a story. It's happening in here. The essential principle that life on this and body and mind are working as a circle of the way. This expression, circle of the way, is do-kan. And this is a very important expression or Do, Kan. In Shōbō Genzō Gyoji, or Gyoji's continuous practice, Do is way, and Kan is circle or like a ring. And he used this metaphor as a way of allowing bodhicitta and practice, shugyo, and awakening, and nirvana are like a circle.

[47:03]

There's no end. And in Gyoji, he said, this circle is not only one circle, but it's a circle. Our practice is like this. Each moment, Each moment includes arising-body citta, practice, awakening and nirvana, and yet this continues, goes, moment by moment. So our life-form-this and our actual body and mind are practiced in this way. Moment by moment it's complete. and yet we continue to practice. As a circle of the way is understood and affirmed immediately, so it's not a matter of little by little, gradually, but moment by moment we can affirm it.

[48:11]

Please. Working? Working. Oh, working is my addition. Excuse me. I think we need something, how can I say, some action or doing, instead of just say, ah, the circle of the way. Working as a circle of the way, our life and this, and also our body and mind. are working as a circle of the way, instead of our life and death and body and mind are circle of the way. Does it make sense? No? I was just trying to understand the sense that that brought up for you, that they manifested or they...

[49:15]

the nature of their activity brings forth? Brings forth, yes. That brings forth? Yeah. Our practice brings forth, you know, this circle of the way. Practice, it's free. It's free means completely this moment and next moment, each moment. and clarify it free, clarify me to really penetrate and understand the nature of practice moment by moment. However, it is not an action accomplished by force, so we are not being forced by someone else, but this is our practice, our actual practice using this body and mind. It's not, we are not, you know, Hakeness forced to practice in this way by someone else.

[50:26]

Is that the same term he used in Gyoju? When he said that in Gyoju? You mean Dokkan? Force. I don't remember he used this word in Gyoju or not, but the word or expression he used, Gōi, Go is a force and ii is action. The action that is forced to be done. But sometimes we feel, you know, I don't want to go to Zen Do, but somehow I'm forced to go. But that force that makes me wake up even sleepy and go to zendo is also the force of my life.

[51:37]

Please. I think so. Or another expression Dogen uses, Zenki. Zenki is a total function or whole work. This is, you know, we have some energy and we try to do things, but only energy from inside does not work. Energy from inside and support from outside needs to work together. That is called Zenki in Dogen Zenji, and he wrote one chapter of Shodo Genzo entitled Zenki.

[52:46]

So even when we have our ability to hear in our ear, if there's no sound is made outside, we cannot hear. So the energy or force that makes the, for example, strike the bell, and the person's force or energy to strike the bell makes the wave of the air and it reaches to my ear and I hear that sound. In that case, the person's energy and the energy of the wind or wave and energy or function, I can accept it and hear it is one function or one force. That is what Zenki means.

[53:49]

So we are not live separate from the rest of the world, but we and all other beings are living together is expressed with this expression also. So my, you know, willpower to wake up might be very tiny part of that total function. You know, because all the other people wake up and go to zendo even they are also sleeping, so I have no excuse to stay in the bed. Or, you know, there are many things happening. So not only my personal willpower, but this entire beings within this community allow me to wake up and go to Zendo. And not only within this community, but, you know, on diaspora, many people are waking up in the early morning and go to Zendo.

[54:54]

That, how can I say, a sense of connectedness. allow me to wake up, to stand up and go to Zen Do. Also, there is a Zen Do, that somebody built a Zen Do. There was a Zen Do, great, and it will fall apart. Right. And also, even though in a very difficult condition, my teacher continued to practice. So I had no excuse to keep staying in bed, that kind of feeling also. So we have connection within time and space. That connection makes me to wake up in the early morning, even though I'm sleepy. Let me go to the Zendo. And both negative and positive.

[55:55]

Yes, of course. So, it is very similar to a person who deludingly thought his head was lost and is astonished by seeing the reflection of his head in a mirror. Well, it is the same reality as turning the light inward and illuminating the self. The first example is, excuse me, there's a story in a sutra, I forget which sutra, but someone thought he lost his head, and he was looking for the head all over the town. But someone tell him, see the mirror, then you will see the head. That means even though I think we lost our head, but head is always there.

[56:57]

And we just see that to make sure head is here by seeing the mirror. So the reality, it doesn't change at all. But You know, when we think, I lost my hair, and when I see, I found, you know, head is here, within, as a condition of my life, it's very different. But as a reality, the head is always here. So our practice as Gyobutti is the same. There's nothing new. we just find that we have head even though that we have had always but somehow we thought we lost it please what does it mean usually this metaphor uh is about the buddha nature

[58:02]

Think that you don't have brain injury? We don't see it. But when we find it, it's always there. Is that the same as what we were talking about earlier? Think that you don't have a head. Think that it's just going from the past to the present. Right. Realize you have a head. Yeah. It's always there, but we don't know. So our practice is to see the mirror and find we had the head. So nothing new. And next expression is very, excuse me, important expression in Dogen Zen teaching. This is a translation of Eko Henshō. He often used this expression.

[59:12]

Excuse me. He used this expression in Fukanzazengi and many other places. And this expression, Eko Henshō, I think originally appeared in, again, Sekitō Kisen's Sō Anka, or Song of Grass Harp, or Grass Harpage. The original meaning of this is a description of scenery of the evening right after sunset. You know, sunset, the sun is already gone.

[60:16]

But at that moment, the entire sky becomes really bright. the sun that is already gone or set illuminates this entire world and it becomes really bright and beautiful. That is what this Eko Henshō means. So E means to return or turn. Ko is light and Hen is return. So sun is already gone but sun return to this world and illuminate this entire world, and this world become really bright and beautiful. That is the original meaning of Eko Henshō. And in the case of Kanzazen, when he described his Dazen, he used this expression to, you know, we usually

[61:20]

try to illuminate things outside and check out what is this. But we turn that light inward and illuminate this being, these five skandhas, instead of things outside and make judgment. That is the meaning of this eko-hensho in Dogen Zenjutsu, to return, illumination. So this is illuminating itself, so nothing, there's no duality between the light and that is illuminated. And the clarity of the clarity beyond clarity, . prevails to practice Buddha, so we are illuminated by the light of the self, the light of our self, the light of our life.

[62:36]

And that brightness prevails or permeates to this practice of Buddha. That means our practice. This is totally entrusted to being actualized in practice. That means it's not because of our power or because of our effort. It's not happened because of my practice, my willpower, my effort. But when we entrust our entire body and mind in this practice, this, you know, brightness is happening. Please. But also, Dogen Zenji often says we have to make a very strong effort. Yes. So what is the relationship between effort and entrustment? The point is Zenki or total function, even our willpower, our effort is a part of this

[63:45]

Zenki. So it's not really my power. There's no such things called my or me. Do you have something to say? Okay. So to penetrate this principle of entrusting to entrusting, this is a strange word, but he repeats this ni, makasu, twice. So I translate this as entrust ourselves to this entrusting. That means we surrender, give up to control things. But what we do in the case of Zen is keep this upright posture. And we entrust everything to this posture. And Dogen said, we entrust to this entrusting.

[64:48]

And this is our faith, our faith in Zazen, or our faith in Zenki, or our faith in Shin, or mind, or heart. We have faith in faith? Yeah. we entrust ourselves to this entrusting to everything, to this posture or this total function. The word prevails. Could you say a little bit about that? Prevail. In the top sentence, the clarity of clarity beyond clarity. Okay. Prevail is a translation of meeting. This means something is filled within this entire space, like the radiant light from Buddha's forehead illuminates the entire universe.

[66:26]

In that case, that light meaning to pervade or permeate entire universe. That is the idea. So to penetrate this principle of entrusting to entrusting, this nin-nin, so we completely entrust. We should not fail to study the mind. Dogen Zenji used this word mind without making distinction between mind that is paired with body. That means our fourth canvas, the function of our mind. And also, later he used, not later, but next sentence, he used these three words, only mind.

[67:29]

This mind, that is one, that is itself three words. I can't say it. As a usage of the word, we need to be careful. This mind as a fourth canvas. like sensation, perception, formation, and consciousness. That is mind, of course. But Fenki said, three words are only mind that appear next line. This mind and this mind are different as a usage. So we need to be careful. In May, we are going to have another Genzo at San Shinji in Bloomington, and we are going to study three chapters of Shogō Genzo Dogen Zenji discuss about what this mind is.

[68:41]

Those three are Soku Shinze Butsu, the mind is itself Buddha, and second is Shin Fukatoku, the mind is unattainable, and third is Kobutsu Shin, the mind or heart of ancient Buddha. Those three are very short writings. I'm too short to talk for five days, so I combine those three and study what is mind or heart, or sin, from Dogen Zenji's use. This shin is really confusing. This shin means many things. And in Chinese and Japanese texts, we use them without making clear distinctions.

[69:42]

That is a problem or difficulty when we make translation from Chinese or Japanese to English. Anyway, I make Shin in this sentence as a capital M mind. This means this is not four scandals out of the five scandals. But this mind is mind that includes this entire world, entire universe. you know, the title of Suzuki Roshi's book, Zen Mind, Beginner's Mind. These two minds are different minds. In the case of beginner's mind, that is the function of our five skandhas. But when Suzuki Roshi discussed about Zen mind, he said this mind is a vast mind, boundless mind that includes three worlds, includes the entire world.

[70:54]

Our function of our five standards as a psychology cannot include those in our entire universe. I mean, the English word mind doesn't work in that way. But Chinese and Japanese word sin can mean both. That is a source of, you know, confusion. So I'd like to study what is mind, heart, or in Sanskrit, citta and fridaya, and how those words are used in Buddhist texts and Zen literature. Excuse me. Chitta and what was the second? Chitta and Fridaya. Fridaya in the name of the Heart Sutra. Prajnaparamita Fridaya Sutra.

[71:58]

This Fridaya is heart. It's never mind. It's never translated as mind sutra. It should be translated as heart sutra because it's different word. So I translate this with a capital M mind. That means this is not a function of our five skandhas. So we should study this mind. The steadfastness of investigation, this steadfastness is a translation of Gotu-ji. And this expression, gotu-ji, also from Shinjinmei. So he used so many expressions from Shinjinmei in this writing.

[73:00]

And this gotu is used also in Fukanzazengi. He used this expression, gotu-gotu-chi. And gotu means immovable. Imuvaburu, or steadfast. That means this expression appeared in the conversation between a monk and a yaksan. What do you think in your imuvaburu sitting? This imuvaburu sitting is gotsu-gotsu-chi. Gotsu, this Chinese character, is kind of interesting. This is a kind of shape of a mountain on fish. You can see this mountain in the desert. There's no trees or grasses, only a rock. So there's no change, even within four seasons.

[74:07]

Because there's no tree or no grass, the color never change. And it doesn't move. That is an image of this Chinese character, Gotsu. And Chinese people use the word Gotsu to express this steadfast, immovable Zazen. Our Zazen is like this. maintained in the desert without any trees or grass. It really stays upright and doesn't move. So this gotoji means steadfastness in our zazen. That's why in the parenthesis I put this word, in zazen. Excuse me. The steadfastness of investigation

[75:10]

in the Zen, clarifies, that means not investigation using our mind, using our head, or intellectual, excuse me, clarifies that the myriad dharmas are nothing other than the mind. This myriad dharma is, of course, banpo. This is the same was Dogen Zenji's in Genjo Koan, myriad dharmas without self. So he said, this myriad dharma is itself mind or heart or shin. Myriad dharmas are nothing other than this capital N mind. And we know and understand that

[76:13]

Where does this thinking come from? I don't understand. The three words are simply the mind. The three words refer to the world of desire, the world of material, and the world without material. These three words are another name for samsara, in which we are transmigrating. This samsara is nothing other than this capital M, mind. And he said, is great separation from the mind. This great separation is The same word with kaku from the separation between heaven and earth.

[77:14]

And I said Dogen used this separation with dai, grade. And at the time I said this, Dogen then used this word separation in opposite meaning. from the usual usage of separation. Great separation means this one mind, one mind, nothing other than three worlds and also nothing other than myriad dharmas, myriad things. All dharmas, each and every things, are nothing other than one mind. And yet each and every being are different.

[78:17]

Different and yet all of them are one mind. So again, you know, same and difference are there. And then we see the difference of each and every thing as a myriad dharma. The completely same thing appeared as completely different things. This completely different, the side of completely different thing is expressed as great separation of this one big mind. Please. In the Genjo Koa, when we recited it this morning, it says, when one side is illuminated, the other side is dark. Is that the same? Yes. When we see oneness, it's just one thing.

[79:20]

And Banpo is hidden or in the dark. But when we see Banpo or the collection of all different individual things, one mind is hidden or in the darkness. And to show that relation of oneness and many things, he used this kind of strange expression. So both manyness and oneness, or in the Sandokai, difference and unity are both there. Please. So with that sentence, we don't understand that thinking that the three worlds are simply the mind is free separation from the mind. Does that mean that if we are only seeing the side of oneness,

[80:24]

then we are missing the other side? Yes. Or even we don't miss it, but then we see oneness, manyness or difference in the darkness, so we don't see it. You know, this is the same as I often said, you know, on the portrait of Young Reddy and Old Reddy, when we see Old Reddy, Young Reddy is completely there, but we don't see it. It's hidden. within the old Revi. And then we see the young Revi or old Revi is completely hidden, even though it's completely there. That kind of strange way of being is expressed in this way. So we should understand this strange structure of being, of ourselves, of our life.

[81:27]

And this knowing and understanding are nothing other than a part of the myriad dharmas. We practice the home village of the self and simply living out this exact person. You know, to understand this way, our understanding about this structure of being is nothing other than one of the mere things. And yet this kind of understanding, studying and understanding, is within this effort to understand this structure of beings. This practice, this action is a practice, the home village of the self, home village of the self is where we are originally from.

[82:34]

That is, you know, that place, our oneness. And yet at the same time, Simply living out this exact person means this karmic existence as shohaku. So within this effort of seeing the reality of our structure of how we are, the structure of being, how we live within this world, together with other people as one and yet separate. You know, this is kind of a strange way of being. We try to understand, you know, this structure, and this trying is done within, as a part of the way of all myriad dharmas.

[83:39]

So it's not oneness. And yet this one of our activity or practice as individual is a practice of this oneness and also this exact person means one of the myriad dharmas as individual. So both are there. So he keeps saying the same thing with many different expressions, trying to change the aspect or angle. Please. Yosji, this last sentence, is that what your teacher calls the self living out the self? Is that the same thing, or is that something that's a different concept? Self living out the self. Self-actualizing the self, living, including, alone. Or maybe curving it all. I think so.

[84:42]

In this case, when Uchimaru uses this word, this expression, Jikko, or self, it has two sides again. One is self is only the self. So we have to live our own life. As Dogen said, we cannot, not Dogen and also Sawatiroshi, we cannot exchange even a fat. So I have to live these five skandhas, and you have to live those five skandhas. But we are living together with all beings. These are two sides. And he used this word, jiko, or self. It has both sides. So this is the same thing. You know, this home village is universal self. And an exact person is this particular person with certain particular condition limited within time and space. and both are there, and we have to live out that self, which has both sides at the same time.

[85:48]

This is a very kind of a strange teaching. I think it's time to stop. We have two more classes. Probably it's not possible to complete this writing, but I try to do my best.

[86:12]

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