to face the truth of the totality of this world. Because Hokyo Zanmai is so rich. Every line we could spend a lot of time on. And there's so many koans that each line seems to relate to us that it gets more and more intense. But there's no time to do this. I don't know how I'm going to get through this exactly in two days, but I'll get through it somehow.

[01:05]

I just have to be careful. Yesterday he said, turning away and touching are both wrong, for it is like a massive fire. I talked about that. And then he says, just to depict it in literary form is to relegate it to defilement. So that's what he's doing, right? Relegating it to defilement by putting it in literary form. tension that always goes on between the real thing and the literary form, which is called the first principle and the second principle.

[02:11]

The first principle is practice, and the second principle is literary form, study, talking, But first principle and second principle are both acceptable. Even though the second principle relegates it to defilement, it's okay. We accept the defilement. Defilement is kind of a strong word, you know. We know that talking about it is not the real thing because we're talking about it. It's like yesterday, I said, think not thinking means to be zazen, to think zazen, not to think about zazen. So the real thing is to be practice and in the literary form of thinking about the meaning of practice.

[03:18]

But that's okay. This is nourishment for the intellect. ignore the intellect or acknowledge. It's just that we should be careful to know which is which, that's all. As long as you put your shoes on your feet and your hat on your head, it's okay. But when you start putting your hat on your feet and your shoes on your head, then you get a little mixed up. Although Joshu put his shoes on his head. to maybe he's demonstrating mixed-up-edness. So just to depict it in literary form is to relegate it to defilement. It is bright just at midnight. It doesn't appear at dawn.

[04:20]

Now this is, it is the mirror. The precious mirror is it. Buddha nature as mirror. It is bright just at midnight, which seems to be the reverse of the way things usually are. But midnight is dark. Everything is dark. And when everything is dark, it is bright. Like the Sandokai, brightness and darkness don't be attached to the darkness, don't be caught by the light. Light and darkness are a pair. Like, clearly he doesn't say this, but like the foot before and the foot behind in walking, he says the forward step and the backward step

[05:31]

But dark and light, this phrase is also expressed as the foot before and the foot behind in walking. So the foot, this foot is here now, and then it takes a step. And the foot, dark and light, replace each other. Like the foot before and the foot behind in walking, And birth and death replace each other, like the foot before and the foot behind and walking. So when one of the foot is here now, the other foot is there. And then when this foot is there, this foot is here. And when this foot is there, this foot is here. So dark and light alternate with each other, but they don't leave their place.

[06:34]

This is like, also like the first rank and the second rank. The two positions. It is bright just at midnight, in the midst of, in the utter darkness is where the light is. Master Umang says, everyone has their own light, but when you try to see it, it's dark and dim. And he said, what is everyone's light? And no one can say anything, so he said, the temple storeroom and the gate. Everyone has their own light.

[07:43]

But when you go to see it, it's dark and dim. You try to find it as light, it's dark and dim. The term in Japanese is komyozo, radiant light. Komyo is light and radiant is Zo. And there's the Komyo Zo Zamae, which is the Samadhi, Radiant Light Samadhi, which is another name for Shikantanza. But if you try to see it as light, as your idea of light, you don't, you can't see it. But when you step into the temple storeroom or go through the gate, it's right under your feet. Dogen has a fascicle called a komyo.

[08:48]

And he talks about this emperor who called all his ministers to him because he saw this certain kind of light. I think it was some kind of blue light or something. And he wanted to know if he saw it when he saw the blue light. And all of his ministers gave him all these wonderful answers. And this layperson, whom Dogen praises especially as a layperson, even this layman, said, the light has no special color or form or shape. How can it be any of those things that the ministers described? And what the emperor saw was just the something. The dragons. Something. So Dogen makes this emphasis. Komyo is no special light.

[09:52]

It's not like the light of the sun. Although the light of the sun is also Komyo. It's another name for buddha nature. If you want to, it's like saying, everyone has buddha nature. But he says everyone has komyo, umman. He says everyone has a light, their own light. but when you try to see it, has light. He doesn't say has light, but he says when you try to see it, it's dark and dim. Dark, dark. So,

[10:56]

Turning away and touching are both wrong, for it is like a massive fire. Just to depict it in literary form is to relegate it to defilement. It is bright just at midnight. It doesn't appear at dawn. In second rank, you can't see this dark light because everything is too bright. Does that make sense? In the day, I said, please close the door because it's so bright out there that I can't see the light. But in the light, the light is confusing, actually, because everything is so bright that we can't see. the light, even though it's there in daylight.

[12:06]

It acts as a guide for beings and its use, I don't know about use, its use removes all suffering. Clearly translates it as pains, but we know that Pain and suffering are not necessarily the same thing. Pain is pain and suffering is desire to get away from pain. When we try to get away from pain, then we create suffering. So suffering is a better word here, I think, and others use that. Although it acts as a guide for beings, its use removes all suffering.

[13:15]

This is Buddha's fourth noble truth. He calls it the Eightfold Path. But its use, what would its use be? Its use would be non-attachment. How do we use the mirror? How do we use Buddha nature? Of course, Buddha nature uses us. And if we let buddha nature use us freely, then we also use buddha nature. We say, I live, I am alive. But that's only looking at things from a certain perspective, because life actually lives us.

[14:19]

Don't you think so? Yeah, life lives us, but we say, I live life. That's from a self-centered perspective is I live life. But when we step out of the self-centered perspective, then life lives this person. And then you can say, I live life because I, as I, cooperate with life. We do it together. But generally we think, I live life. Life actually lives this person. So we can use Buddha nature without using it. If we let Buddha nature use itself, then we can use it.

[15:26]

Its use is valuable. It acts as a guide for beings, its use removes all suffering. Although it is not fabricated, it is not without speech. Fabricated means, although it's not something that's just put together, And one other translation is, although it is not always action, in other words, since it's the host, the host is not a fabrication. All things are fabricated. what's fabricated is dependent.

[16:33]

So, the host expresses itself as fabrications, as put-together things. But the host itself is not a fabrication. So, although not fabricated, although it is not fabricated, it is not without speech. In other words, even though the host itself is whole, it still produces speech through its expression as human beings. So it means it's okay to talk, you know. It's okay to say something, even though we know that It always falls short. It is like facing a jewel mirror or a precious mirror. Form an image, behold each other.

[17:36]

You are not it. It actually is you. It is the mirror or say the Dharma body. Dharma body I think is good here. It is like facing a jewel mirror. Form an image, behold each other. You are not it. the dharma body, but the dharma body actually is you. I talked about this yesterday. This is actually, along with the five ranks, this is the central motivation, actually, for this line, I believe, is the central motivation for this Hokyo Zamai. where Tozan leaves his teacher, Ungan, and after Ungan gives him the Dharma transmission, Ungan says to Tozan, now you have it, so keep it well, which is what Tozan says to Soza in the beginning.

[18:54]

But Tozan still is doubtful. There's something that's not complete in his understanding about his understanding. But nevertheless, you know, Ungan sends him out. And he has great faith in Tozan, and he knows that Tozan will sooner or later understand completely. Tozan is wandering and he crosses this stream and he looks at his... He's halfway across the stream and he looks down and he sees his reflection in the stream. And he has this great realization when he sees his reflection. And he makes up this poem. This is Tozan's poem. It's translated in various ways, but this is the translation that we have right now. And partly it's my kind of speech. Don't go looking for it. Don't go looking for him or it, or you will find yourself going the opposite way.

[20:06]

As I go on alone, I meet him or myself everywhere. It is what I am now, but I am not what it is. Such should you understand. in order to unite with your true self. So, he says, don't go looking for him. This has a kind of double meaning, or triple meanings, actually. There's him, could be ungon, or it could be your true self, or it could be Buddha nature. But I think best to keep it as hidden self or as Buddha nature. Don't go looking for it, your nature, your true self, which is like the koan we talked about yesterday. If you seek it, it goes away from you. If you don't look for it... So don't go looking for him, or you will find yourself going the opposite way.

[21:19]

As I go on alone, I meet him. Him is either myself or Buddha nature or un-God. So everywhere I turn, I meet him, which is myself. Best way, best to say myself. Everywhere I go, I meet myself. This is the mirror, right? So Tozan crossing the stream and he sees himself in the stream. But then after he crosses the stream, he sees himself in the tree, and in the mountain, and on the path, and in the sky. That's why this is Tozan's enlightenment poem. As I go on, alone. Alone has two meanings. It means... Basic meaning is at one, alone.

[22:26]

And it means at one with, but we give it the opposite meaning. We give it the meaning of isolated. Isolated means, you know, we say I am all alone, meaning I'm separated from everything. Whereas the original meaning is I am one with everything. Isn't that interesting? But the two meanings have to go together. That's why it's a wonderful term, because if you keep the two meanings together, then it's no longer dualistic. You can say, I, as this independent being, am one with everything. It's another way of saying, within the host.

[23:29]

So as I go on alone, the guest within the host, I meet him everywhere. He is what I am now. In other words, I am host, but our host is me. I am not host, I am the guest. He is what I am now, but I am not what he is. Even though this is snow in a silver bowl, a white heron in the moonlight. In such a way should you understand to unite with your true Self. So this line, you are not it, it actually is you. It is like facing a precious mirror, infinite mirror.

[24:41]

Form and image behold each other. You are not it, it actually is you. And then he says, it is like a babe in the world, in five aspects complete. Does not go or come, nor rise nor stand. Baba Wawa. Is there anything said or not? It is like a babe in the world in five aspects. Baby in the world is one, is like with five senses, but also complete in five aspects. And the baby image We talked about, does the baby have the sixth consciousness? And about baby mind, which is non-discriminating mind. So like a baby in the world with the five senses complete, it does not go or come, rise or stand.

[25:51]

Baba, Wawa, is there anything said or not? like a babe in the world in five aspects. The five aspects, though, also allude to the Buddha's Dharma bodies. In other words, when the five aspects, which are the senses, are purified, then they're called the five Dharma bodies of the Buddha. or they allude to the five dharma bodies of the Buddha. It's more of an allusion than an actuality. And the five dharma bodies of the Buddha are samadhi, precepts, wisdom, liberation, and wisdom derived from liberation. And these five dharma body aspects are the first mention of the five ranks.

[26:54]

Samadhi is like the first rank. Samadhi because it's deep absorption in the host. And precepts is the second Dharma body because it's conduct in the world. Precepts is how you conduct yourself in the world, and that's what the second rank is, the host within the guest, hidden underneath our activity. And wisdom is the third rank, because it combines the other two in a synthesis, and prajna proceeds from the rank of the coming from within the real.

[28:05]

And then the fourth is called liberation. That's where you go out into the world and set up your teaching banner and mingle with the dusts of the world with the grime and sweat for the world. And then the fifth one is called the wisdom derived from liberation. In other words, the fifth rank is the fruition of the fourth rank, which is liberation. So, this of five aspects complete, like a babe in the world in five aspects complete. In other words, a babe in the world is an allusion to Buddha, your Buddha, clear Buddha nature.

[29:12]

Hmm? I can't really hear you. That's been talking elsewhere. Oh. I can't hear them either. It is like a babe in the world in five aspects complete. It does not come or go or rise or stand. This is like Buddha nature. It doesn't come or go. It doesn't rise or stand. It's Buddha nature or the mirror is always there. But because of our defilement, it's covered over. There's a term called the hazy moon of enlightenment. The moon is always shining, even though the clouds are there. And the clouds part, and the moon shines, and then the clouds come again. So there's this always, our mind is like this, like this hazy moon.

[30:26]

Sometimes bright and clear, sometimes easy, sometimes covered over, mostly covered over, sometimes clear. Does not come or go, does not rise or stand. So, we talk about samsara and nirvana, But in the Mahayana, samsara is nirvana. Nirvana is samsara. It's not like when samsara leaves, nirvana appears. Or when samsara, or when nirvana leaves, samsara appears. Samsara is nirvana. Nirvana is samsara. There's no coming and going. So this alludes to, it's complete and it doesn't come or go, it doesn't rise or stand.

[31:45]

Baba Wawa. Is there anything said or not? Like a baby. Ultimately, it does not apprehend anything because its speech is not yet correct. It's not that the speech is not correct, it's that words don't reach. So no matter how much we babble, no matter how much we talk, it's just like, wah, wah, wah, wah. But wah, wah, wah, wah is important. The baby has to talk, and the mother has to listen. Because, you know, it doesn't sound like it makes sense. It makes sense. If you ever listen to the baby talk, you say, that doesn't make sense.

[32:47]

But actually, it makes sense if you know how to listen. Baby is always making sense. The baby is always saying something important. At least it's important to the baby. And after a while, they begin to understand the baby's language. And then the mother talks to the baby in baby talk. The baby understands, and you understand the baby. But it's great. It's really great having a baby, because you get to talk to a baby talk. It's very liberating to be able to talk to a baby talk.

[33:57]

You don't have to think so much. It's very direct. Very unconceptual. And then it says, it is like the six lines of the double-split hexagram, the relative and absolute integrate. Piled up, they make three. The complete transformation makes five. It is like the taste of the five-flavored herb, like the diamond thunderbolt. And we already studied that. Subtly included within the true, inquiry and response come up together. Communing with the source and communing with the process includes integration and includes the road. Subtly included within the true, inquiry and response come up together.

[35:07]

Included within the true, meaning When our inquiry is sincere, there will be a response. The host responds to the guest's inquiry. But we have to know how to listen. And we may not... Response does not necessarily mean an answer. You know, we like to have our questions answered. When we have shoson, or shuso ceremony, or dokuson,

[36:11]

Often we think, well, my questions are never answered. But if your questions are answered, then it's a disservice to you. Sometimes the question is answered, but the questioning is to help you deepen your questioning. Because no one can answer your question. Your question has to be answered by yourself. Oftentimes, people will say, I had a question, but just before I came here, I got the answer. That's good. Very good. You think, what am I going to ask him? Then you start thinking of your question, thinking about it and it all cracks open and you answer it yourself.

[37:18]

That's very good. Then you can deepen that question. You can come with a deeper question if that actually happens. So the purpose of all this is to help you deepen your questioning, not to give you an answer. So inquiry and response do come up together, but response is not inquiry and answer. It's inquiry and response. There's always a response. This is also a mirror. Mirror is a response, something that comes reflected back. So, you know, Our practice at Tassajar is very narrow, and the narrowness of this practice allows for that response.

[38:22]

Everything we do is responded to, actually. If you make a mistake, you know it right away, and others know it right away, and you get some feedback, or you should. Even if you don't, you know. Even if somebody else doesn't say, what did you do? You know what you do. It's not that we try to be perfect or guilty. It's just that in the narrowness of practice, we can see ourself mirrored. And this is response. So he says, subtly included within the true inquiry and response come up together.

[39:27]

Communing with the source and communing with the process. Communing means integrating. Communing is a good word. Flowing with the source, being consciously conscious practice. Communing with the source and communing with the process. The source is the host and the process is your life. It includes integration and includes the road. The road is the path, the path. Merging is auspicious. Do not violate it. Merging means merging of vexation and wisdom, or merging of guest and host, actually.

[40:33]

Merging of guest and host is auspicious. Don't resist it. Violate is okay, but resist. Don't resist this. Dogen says, enlightenment is within practice. And when we say, when there's five minutes of practice, there's five minutes of enlightenment. When there's two days of practice, there's two days of enlightenment. But you may say, where's the enlightenment? That's like saying, when you try to see it, it's dark and dim. When you try to see the light, everyone has his own light.

[41:38]

But when you try to see it, it's dark and dim. What is everyone's light? And then that's it. Temple storeroom and the gate. Meaning, just do the practice. Just let it happen. Don't look for the enlightenment. It doesn't look like what you think it looks like. It doesn't correspond to your image. As long as you have an image in your mind of what it's like, you can't see it. You can't see the light for the light. Communing with the process includes integration and includes the road.

[42:48]

Merging is auspicious. Do not violate it. Do not resist it. Go along with practice. harmonious life. Harmonize with the practice. That's all you have to do. But it's hard. Not so easy.

[43:32]

@Text_v004
@Score_JJ