What Do You Call The World

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a true home
good morning you fun
this is the first time that i've sat in the zendo for a period of zazen and given to talk here but i set the last period and seven months
it's really are
it feels so remarkably ordinary
care and i'm very glad to be sitting here and i hope that ah in the foreseeable future will have ah
we'll all have opportunities to do that can you hear me okay
so town level okay yes good
so today we're having a one day city ah and we've been experimenting with this for the last several months we had shorter days in our word lengthening in a little so we're sitting from seven thirty until about five and or bad oh twenty five or thirty
people were sitting all day and were sitting in front of our screens and being creative about how we're doing session in this brave new world
as with sixteen as with davies as an ah what we've experienced in the last month says that ah our plans are always subject to change ah
based on conditions of our life the conditions around us
so i want to
just acknowledge that ah rosh hashanah the jewish new year began at sundown
last night
him this morning we can offer each other the blessing
shana tova
which basically means have a good year
oh i think we need it i think maybe we deserve it
ah it this is not been
he's a year but ha
we'll see
and the impact of this a holiday has also shifted
a bit with the passing of ruth bader ginsburg
ha just she died on the very threshold of rosh hashana at the age of eighty seven
so a little while ago for our service this morning we dedicated we dedicated you to or memory
and i'd like to dedicate this machine
to her memory and to the deep wish for peace tranquility and equality
for all the people of our country
i know that we may have different views
of what these qualities look like
which to some degree is would the rest of my talk is about
but i really believe that we all yearn for peace certainly in our own way and what we're doing in our practice is tried to huh
clear away the cobwebs of delusion ha so that we can find a piece that is really stable ah and is not based on our
our self centered views
so last week if if some of you were here a luminous heart penelope thompson spoke about her a call on case fifty four in the coin collection the book of serenity ha which is the case of service
unions great compassion in another collection it's known as the the bodyshop for porn hands thousand hands and eyes
here's the line in the vs commentary that a bomb in his heart quoted and it says
the great function works in all ways
so i'd like to look a little further
at this point
and today we can explore another case case twelve in the book of serenity
and it's titled dijon plants the field
i think it's going to be up to us to find the relevance of this case but it's traditional in sashimi to actually present a on present a point of dharma ha and so i'm going to try to point this
this but i'm not going to
not going to interpret it
i hope
so there are three parts to this case and i'm going to we can do this is traditional there's a pointer like an introductory comment and then there's the main verse which is a dialogue between two teachers
and then there's a
a capping poem
ah by the one of the the compilers so as to reduce to you and then bolt circle back around them
the pointer to case twelve says scholars plow with the pen
orators plow with the tongue
we petrol monks laser rewatch a white ox on open ground
not paying any attention to the rootless auspicious grass
how should we pass our days
self harm that's the point arrived and really i'm not much of a monk but i really relate to the sir patrick part of you to keep my my robots it's literally patched together it fell apart and i started to push really appreciate
yeah that it's very soft
so the main case ah
dijon asked you shun
do you come from
or where you coming from
and you shall instead from the south
ah de jong said well how is buddhism in the south these days
zhou shine instead
it's been widely discussed everybody's talking about a lot
de jong said
how can that compared to me
staying here planting the fields and making rice balls to eat
and you shan't said
but how does that save beings in the world
dijon replied what do you call the world
let's stand in the case look back through it
the versus is lovely and and huh really helps you get a perspective on it via the contact the capping first the captain poem
source had explanation variously are all made up
passing to hear from mouth
it all comes a point
planking fields making rice balls these are ordinary household matters
only those who have investigated fully wouldn't know
having investigated fully you clearly know there's nothing to seek
g song after all it's a classical reference she found after all didn't care to be acknowledged as a marquee
forgetting his state he returned home the same as fish and birds
in autumn washing his feet at the great wave pavilion
in the murky waters
so a little about the people in this case
dijon have whose name and yeah
so so low on grecian question ha lived from about eight sixty seven to nine twenty eight
hand his name translates dijon translates as jesus
ah as in teaser bodhisattva
so dijon was named a
he was he had been asked by the governor of his province to become the teacher at
dijon you aren't de jong temple
and that was dedicated to the earth stood to jizo to the earth's store bodhisattva
who was known for his vow to take responsibility for the instruction of all beings in the six world's for the period of time between the death of shakyamuni buddha and the rise of the future buddha maitreya
which it seems has not come yet although some people think it as
and he also diesel also took the vow not to achieve buddhahood
until all the hills
in all of these realms were emptied of beaks
so in a sense
ah you could say that his name itself
answers utahns question what do you call the world
jewish on harm
also known as long as each chair ocean
it was a disciple of dijon
and the classical reference in the verse she found who doesn't repeat this is a reference the emperor of the han dynasty wanted to reward him for some service that he had done but he declined to reward and just say
eight home
when you look at ah look at dijon life we go back a moment to look at is enlightened been story and there are echoes of this go on in in this story in this story is found
in another call on collection
deja was asked by his teacher
so i'm sure how do you understand that the three worlds are just one mind
the junk pointed to a chair and said master what do you call this
swansea said a chair
deja said
you don't understand that the three worlds are just one mind
picking up the stick swamps i said
i call this bamboo bamboo stick what do you call dijon said i also call it a bamboo stick
transfer said
shook his head and said it's impossible to find a single person in the tire world
who understands buddhism
so this is i feel there's all kinds of echoes and residences of the original case in the enlightenment experience of of teacher

so there's a story if also in the in the formal commentary on this case you can see the these cases are storytelling right fear just a wonderful stories that turn on
and enlightenment experience
which is all well and good but the function of them is to
help us wake up
it's not too ha
show us a particular cancer but it's to it's to reveal
how things
unfolded for these teachers and students so in the commentary says
there were three send teachers to includes you sean
and fire on and wu dong
and they were on pilgrimage
at dijon temple they were blocked by the snow the rain and swollen steam's streams so they sheltered this temple which was in the mountains outside the city
ah it was cold so they circled around the fire
and they completely ignored
guitar who is the abbot's the temple
it was very unassuming he was a patchwork robed monk and team any attention to
but teach on that is this was the monks news he wanted to test them so he came here the fire and he said
to them
there's something i would ask you about if i made
so as if he's asking for them to teach him
you shouldn't said if there's some matter to you are not clear about please ask
de jong said
our the mountains rivers and earth
identical or separate
from you elders are the mountains rivers and earth's identical are separate from you guys
you son said separate
dijon held up two fingers
and what the hell's up two fingers jewish settlers the oh identical identical
dijon again held up two fingers
and he walked away
after he walked away as you shun committed to his friends well he just did that arbitrarily
fire and said don't be so quick to put him down
and you shall snapped at his friend
are there any elephant tusks in a rat mouse
and ah the next day the weather was little better and so they decided to leave but firearm said
you brothers go at i'm going to stay here had the chance temple he may have some strong points
if he doesn't then i'll come and find you
so after another while while deja la vie en was studying with dijon
shoeshine reese returned
and they had the dialogue that made up the main case
so let's go back to these details have been
in the pointer ah the opening commentary
the compiler have rights scholars plow with the pen or arguers plow with the tongue
so to me there's some ambiguity here
the orators each has their worlds
we're talking about what do you call the world
which is actually an urgent question for all of us think ah scholars and orders have their world de jong
has his ah
planting the fields and baking rice balls
one song the the compiler seems to imply that
words the scholars words the artists words cars somehow inferior to acts to actions and this yeah this kind of aligns itself with a very famous teaching in this
and tradition but where bodhidharma said ah that sand is a special transmission outside of the scriptures
not dependent on words and letters
so the question is
what do you think
sometimes in our relations
we can't necessarily rely on one or the other
i'm sure that
ah many of us have discovered
in in difficulties in are in relationships that we have in our lives sometimes there's someone that you really want to work things out with
that you really feel
they're not understanding you or you're not understanding them and ah maybe a letter for a deep conversation
ha would resolve this difference and allow you to be in unity with each other
hum i can i can personally say that ah
as someone perhaps over attached to words i have thought this i've i've made this mistake often in the past of thinking we can we can work it out by talking
and discovered maybe not
at the same time since there's an essential connection between us and i wouldn't let's not discount the connection that we have with people that we are in conflict with
ah which is often very intimate
it can be painful but it's intimate
and sometimes words or not
sometimes words are not the action that you need sometimes you know what you need sort of here to send center perhaps or in other assets is like her cook a meal together
or work in the garden together or fix a car together or play a song together
this is a special transmission outside the scriptures
not dependent upon words and letters
and it's also true that sometimes
words and letters for what a call for so i wouldn't i wouldn't denigrate either that's why i feel there's some ambiguity here scholars plow with the ten arthur's plough with the tongue
then we petrol monks
leisurely watch ana white ox on an open ground
ah now we watch
this empty self
just meandering about actually we had this experience this morning as i was sitting here left the back door open
the temple cat than ross takes care of squeaky
walked right in
and usually there's someone here to chase sweet pea out so sweet pea
walked in and sort of took a look around and walked up the the west or i'll and got to search and seat
and he hopped up the seat for a moment and settled on it
and then he hopped off and he walked back kind of nosing around under the times and just
walked out
so so sleepy is the is are grey cat
not to white arcs but close enough a grey cat in the open zendo
so let's look at the main case
three schon
can also take this line by line we shunned ah
after dijon sv be where you come from more you know that's i think that this is an architect typical zen question you know where the teacher would ask the students where you're coming from you know what is what's what's in your heart what's with the essence
and so dijon see him it's like he's fishing he made his cast
zwischen lucia
suddenly we can't hear you ah there you are wonder what happened
did you miss much know you will like an actor he missed the part where i where i told you what was really the essence of everything
i'm sorry if you make it i can't repeat myself so anyway
it said de zhang is fishing you know where where did you come from and zoo sean said he takes the bait and he says from the south which means he's already he's always kind of he already lost that round right
so dijon said well how is buddhism doing in the south these days
and you sean said it's been widely discussed
and so there
now is he kind of naval that the bait but he's swallowed it entirely and let the hook get set
it's being discussed you know everybody's talking about buddhism ha dijon says simply
how can that compare to me here planting the fields in making rice balls to eat
ha this is
yesterday sojourn roshi ah
did a a presentation kind of interview a hub
with the people that lions for a magazine where they were they're preparing to celebrate the fiftieth anniversary of zen mind beginner's mind
and one thing that
that struck me
it's nothing new words taking that we've learned from about the superior worship but system sergeant words really struck me ah
when i think about how can that compare to me here planting the fields and making rice balls what surgeon said was
that zucker roshi was always settled in himself
never rushing
always in time
i think that deja
always in time
just in time
but jewish on his sharp he's is not a is not a dullard
and he asked his challenging question
how does that save beings in the world
now in some translations it says in the world ah in a number of translations it says
in the three worlds and just to to explain that a moment to three worlds the try loca
our common in my on buddhism ha they referred to the world of desire which happens to be the world that we live in ah that's the world that has the six realms the world the realm of humans of hell
beans of hungry ghosts of animals of gods and of fighting demons which is basically emblematic of all of the different types of personalities and beings that been can imagine is just kind of shorthand for that but that's the world that we live in is
looking around the second world is the rupa loca it's the world it's called the world of form but actually would it tends to mean is it's the world we occupy when we're sitting zazen
it's the world of medication where our basic desires are really camped down ha
and it's a it's a world in which if you've been practicing steadily and have accumulated some ability to practice when you are reborn
yeah reborn in this in this world and of course in our context we are reborn moment by moment so even though you may work walk in the zendo with a lot of anxiety and difficulty in anchor
fear about what the world without ruth bader ginsburg it's gonna be like
when you sit down and face the wall and faced herself in zazen you have an opportunity to enter the rupa loca the second world and the third world is the arrow polka which is the world of formlessness
this and it is the world of buddhas and bodhisattvas who can freely move among all of the world's so so that's a kind of
that's an interpretation of ah
this line what you call the world
i think fundamental question at least for me is
in the dynamic tension
of those last lines between shaun hendy john
dijon has his way
which is just doing
tasks everything that comes up right before him one after another and in that he finds his freedom
ah there's another poetic line from one of the vs in the book of serenity ha
the family way of peasants is most pristine
it's only concerned with village songs and festival drinking
so it's just what's unfolding in front of us and there's a great joy and freedom and pleasure in that
what about the real palpable
eighteen suffering in this world

echoing dijon there's a poem by the great haiku poet basho
journeying through the world
to and fro to and fro
cultivating a small field
a small field so we can look at i think in the context of this call on
member in the palm he says investigate fully
this is what could each of us has been urged to do to investigate fully a small field
small field for me right now is looking at this screen in front of me and behind me i can see the scope of the zendo and out the window i see the blue sky so the small field can be very close in
but according to your eyes and according to your ability
size is all relative compared to the universe the earth is tiny
it's like an atom and the same thing is true with time
what i could say
what i say is my reading of this line by dijon what you call the world
i would ask of each of us
what do you call the world right now
right now
can be as brief as the flair of a match
now can be as long as a kalpa
the time is completely fluid it can expand and contract according to the nature of your mind
so when we think about
this real suffering in the world
i don't think t john's ignore it and is at all
i think he's turning it he he's pointing his you sean
to look at
his own suffering nature and to look at the world that he is had inhabiting in his body and in his mind
and when de jong offers
that question what you call the world
that's a moment in which he is completely united
where did you shun
that he he feels
the probe and a sticking point the the the needle of that question in his heart and he opened it complete the to fuchsia
and he doesn't answer he leaves it for him to figure out and because this is such an important dialogue
ah such a lot such live words it's been left us
to figure it out for ourselves
so just to see lori and i for the last number of months we've been reading aloud and in discussing the luck of uttara sutra which was kind of the text that bodhidharma relied on and it's a core text of
ah of this and tradition
and it's it's quite wonderful
and what it's saying often is this world
ah there's not a world apart from
one's perceptions
there's not a world apart from the imputations
that you have
in relation to anything or anyone that you encounter
the same time it says there's not not a world
doesn't let you off the hook
we will
we have to work with that
for the rest of our lives and we have this we're lucky we have this wonderful practice and we have our teachers and friends to rely on ah when we drift away to point as back towards
our own heart our own self to point is back to the wall that we have to face and we never
it's never done
last week i i got an email i got an email from ha
the honolulu diamond sangha which was this sounded and eight can roshi created and it was a wonderful
exchange in of again a on exchange in a commentary by their tonto their head of practice or one of them have her name is kathy ratliff
and she talks about an exchange who is a old master joshi
a monk as chose you
what is the fact that i accept responsibility for
joker said
to the ends of time you'll never single it out
our lives are entwined with with each other's our lives are intertwined with the conditions of our so-called world even while we recognize that the world that i see
identical with the world that you see so to close and then book we have time for discussion want to read you a poem that
then i wrote
last night
it's titled de jong plants to field
your world and my world are different
i can't know your world even for a moment
nor can you know mine
yet here we are together
equal and connected in the fact of purse
in the inevitability of death
going along
planting the fields
each in our own way
yearning to be free
even as we walk above the earth and under the sky
by the way
don't think i am making light of suffering
but what do you call your world right now
thank you very much and i look for to ah
here in your comments and questions
so we now have time for q and a about maybe ten fifteen minutes want to hear as many voices is possible there are two ways that you can ask a question you can raise your digital hand in the participants fox or you can send me a question in the chat

susan moon
hi anne thanks a lot less do a quick question about interpretation that was very interesting but he said that it the
text kind of implied that
we're not worthy the way to go not words and letters or to some degree anyway i was just wondering if when it says the scholar clouds with a pen and the order class with words that the word clough to me is something very valuable and precious and that's what we need to do
it's cloud the fields like an ox or whatever and for that's a kind of compliment and i heard it as a compliment to but that's fowler and the order does that they're actually doing same kind of work as a farmer with their words but i i wondered but who thought of that i think you're i think you're right i do
what i'm looking at ah
it would i see is that in the ugly i've checked out a number of commentaries within the commentaries they feel like it's a it's it's kind of a put down but i i don't i think the language year is exactly as you say had also if you read when you read dogan
you know dogan doesn't deprecate
words and language and i think that that words and language you're just another form faction you know but i think that there is something in the story you know ah yes well how's buddhism doing in the south instead well there's lots of discussion
no that is
that is idle intellectualism idea let's not seventy eight years to yep that one yeah thank you i it just to say ticket a moment further what
lord i i often fall into this trap and reading a lot of uttara sutra ha you know you make this this kind of incomprehensible stapler a general statement that i find
i tried to argue with the generality and what laurie has been kind enough were fierce enough to ah to point out is it's not about the generality it's about
who are you having trouble with so for example you know if on
if there's an app if there's a instruction love everybody you should love everybody
and i retort or what about hitler
you know it's like that's really beside the point you know it's not what about hitler it's what about your brother in law or what about good person in the samba tech you're having it's really about who are you
in a challenging situation with right now
that is where birds or actions ah rise both rise to the level of action yeah thank you
katie you can eat yourself
snyder and thank thinking goes on for your talk
hopefully i can articulate this
i found the question what is your world or what is the world
very evocative minutes i think along the lines of just would have been thinking about since last night in this
kind of struggling with it despair and rage and
i'm at the same time that
now here i am and my sisters love basement and i'm okay my family's okay yeah there's a lot of things that are okay or better than okay even the midst of this from the really challenging time
and i guess what i was some reflecting on what seemed to resonate with what you're saying is that
being able to see these challenges as just what they are and not a verdict on the world
not know something that means that
i'm under fundamental threat
or something like that but to be very
concrete about it rather than letting my
careful and abstract mind conclude that like
this is just terrible
so i just was wondering if that was along the lines of what you were talking about
yes i mean was a hard night on for me and for for many people ah for the people might be a night of rejoicing but hum
i really upset the sick and often conducted his teaching ah which is the to teaching them to book titles by category roshi the first book was returning to silence which we we always have an opportunity to do even in
our most difficult suffering and
the second book was ah
call you have to say something
no and it's a safe thing is as what did not harm talks about ha ha when he says mindfulness must be engaged what he means is that mindfulness must he says explicitly mindfulness has to lead an lead to action otherwise what's the point
and so to recognize the conditions of what each of us cause our world
i think that there's within the whole buddhist system and actually within almost every religious system there's a sense of responsibility that flows from
that sadness you know because suzuki roshi was just in time and always you know just really align settled with himself that he could be wide open to the people around him and we can still be experiencing the
that openness you know forty fifty years later fifty yeah
so yeah
this is this is why this is how we practice
thank you
karen dakotas
oh thank you can you hear me now i goes on thank you for your target and thank you
am i my i'm commenter observation sort of echoes katie's ah when i lived in that community for a while we studied are no deja dan and he used to say french non-google list he used to say you don't live in the world you live in your world
and that always stuck with me and your talk brought for the couple of our house for me but the one i want to bring forth and sort of express my gratitude is
like those moments of despair or self deprecation or lostness whatever we would i have been going through
i tend to work it from the perspective of i need to join with the world and the gap is so wide and so insurmountable and so i can't conceive it that it just widens the gap and causes more suffering and what you
you're reminding me is start with my world start with what i'm creating what i'm seeing what i'm believing and it's just all of a sudden given me a like oh i have a step now i have a way to practice that isn't about transfer
sending and seeing the whole situation it's about seeing this situation and what i can do an offer
is this along get this situation in this situation and this situation and right now you and i are having a conversation and we're looking at each other across the her through the ether and that's remarkable but i think that what i was too
trying to get at him you know in his lightens home that a road was that
to each in our own way yearning to be free even as we walk above the earth and under the sky so we're yearning to be free even as we actually are
but we're bobby what we think we want something else
and then the next line is but the real suffering
thank you
i thank you for your tacos on i'm feeling karen is so nice to see you karen as sort of hit on something was gonna say but i guess i'll still say it anyway
to me what i feel like the end of that cases pointing to what de jong is pointing to his if you think there's a world of sentient beings that somehow outside of the field of your actual activity every day that that's
maybe your lost because the world is just
some extent can we say the world is just imagination right even the fears we have of what the what the nation will become after what happened last night like those are not unreal and a certain sense but they're all
there are ideas which then caused trouble for our body and state of mind and am
i feel like i'm rambling now but i'm at the end of the case i could sort of
the way to save sentient beings in the world rate is to take care of what's in front of us is that your understanding as on yes but i don't want to minimize that because that's what i said that ah going to and phone while cultivating a small field
we are also
your feel this is
you feel this your field and that field may be in may look wide to me or narrow ah and so have
but we have to keep looking
the ideas that i have about what may ensue following the death of lose bader ginsberg those are just my ideas but things will ensue because there's the the the conflation of ideas are going to bring about something and if i just
if i just watch if i bear witness this he also gets to what yeah if this gets the word day
luminous i was talking about last week if i don't know if i said to myself i don't know what's gonna happen and i'm going to really watch investigate fully is what does go on says and then trust that based on
once training and appropriate response
will arise and to me what appropriate response means is a response that connects people and doesn't divide people and we have to recognize that ah
there's no one way that's gonna do that and sometimes things will do some or both
so i've a very quick follow up so that all makes sense to me and that may be hits more towards
direct action or little a literal action and i mean direct action like activism but what we actually how we do but what actions we take but is there a deeper sense here in that dijon grows rice and somewhere in the south something changes
in i don't mean can we say that the the small field of our activity is in some way
changing things elsewhere that's beyond our ability to conceive i don't know because it's beyond my ability to conceive but on but i would say is that
the actions that he's taking our about nourishing ah and he you know you can take that has a pretty clear hint ah and ah
it may have an effect in the south
i don't think he's particularly concerned with that he's he's concerned with huge on who's right in front of him that's the issue at hand
what's in front of you
thank you goes on
okay we will now close off q and a let's have one more a radio annual

i'm wondering about the of or are we talked about like will never know
my world and some other person's world
but like in terms like a touching or like if you like you want if like your world like like hugging another world kind of and essentially little other world kind of blake
the is out like the action of the to walking away
the same said again satellites that action of the to walk away
oh i see
oh that's really good question ah
let me just let me just go back and and look at that is second i know i really want to take your question seriously here i ha

so your example you said ah was the the world hugging the world it's you said but i think so yeah that's a guy so hug is very interesting thing
ah because when you're hugging someone in that moment you're merging right
ah there's a physical merging and in that embrace
you don't know exactly where your skin begins and ends and the other person's skin became an end begins and ends right there's a merging now you're not in your minds exactly but you're bent on the same activity and doing it tough
gather and there's a kind of boundary listeners in that moment the thing about a hog is it ends
and i think that's what he meant when when when you shaun hardly says identical identical and he holds up two fingers basically this is a zen adage a not one not too and i think that that's ah
a demonstration of that ah don't fall into either side but keep yourself as open as you can do the best you can to understand another's perspective to understand another's life recognizing that that there
there may be an impossibility to it as well
so thank you very much and take off and for those stains the sheen let's let's enjoy the rest of the day and for those who are not keen outside the air is clean the sky is blue wonderful