The break in the hot weather feels so refreshing. I'm not sure if that's just here on the coast at Greenalch or if that's in Mill Valley in San Francisco, I'm not sure. But it feels quite refreshing. Of course it feels quite refreshing because it's just been so hot. This is also the solstice, just after the summer solstice. And the summer solstice is the longest day, the most light in the day. And of course, in the middle of that experience of the longest day, we can feel the winter coming. This is the end. In the middle of the celebration of the high,

[01:04]

kind of high noon, we can feel winter coming. The sun's on its way back. I'm bringing this up just appreciating how there's a tendency to fall onto one side or the other and forget the wholeness of our life, the wholeness of our Last week I was at the commencement ceremony for my son who commenced from, who graduated from UC Santa Barbara last weekend. And the commencement, commencement means to begin or to start. comes from a word that, unattested, but an intensive of initiation.

[02:08]

So initiating something, beginning something, starting something. But of course, in the middle, right there at commencement, one feels the ending. Yes, it's a beginning and a start, and you feel the ending. Right there, the exact same time. This is how, this is the quality of our life all the time. I just wanted to mention about the commencement, it was very large. There were three ceremonies on Sunday, nine o'clock, one o'clock, we had the four o'clock, and then three on, ours was on Saturday, three on Sunday, three on Saturday. And those of you who are over 50 maybe will appreciate this, more than the younger people, but all the graduates were in their caps and gowns, all decked out and their robes, and they came marching in and took their seats, and then they all pulled out their cell phones to call their parents and their friends to tell them where, you know, second row, third from the left, sixth row, and everybody, all the cap and gown graduates were on their cell phones.

[03:31]

What did we ever do without cell phones, right? How did we ever find a... I also recently came back. Was that? No. We don't have cell phone connection here, so if that was a real cell phone, then this is the beginning of the end. We are so blessed that we can't get reception here yet. So we can really have a retreat feeling. You can't be texting and doing things. I know someone who's a high school teacher, and while the student is talking with them, they're texting, yes, teacher, and they're... This is a new phenomenon, or recent phenomenon.

[04:31]

The weekend before the graduation, I... actually the week before, I spent in Mexico helping to inaugurate and open a new practice space in Xalapa. And just to say a few words about that, the name of the new practice place is Montaña Despierta, or Awakened Mountain. And the building for the new place is is when you look out the windows from the second and third floor, it's surrounded by mountains. And one of the mountains is named in... I'm not sure what language, I don't think it's Spanish. It's named Morning Star. And in the Buddhist legend, you know... The Buddha was awakened upon seeing the morning star. So here's this mountain that the group didn't name, obviously.

[05:36]

They have morning star right out their window and many other mountains. And we had a retreat inaugurating the space and then a public lecture and ceremony. And then in... I think to Green Gulch, they served muffins and tea afterwards in the tradition. I think they thought this was the tradition. You have to serve muffins. Anyway, I appreciated once more being in a practice place where people are sitting together and practicing the dharma and the sangha feeling of harmony and taking care of each other and practicing awareness and giving.

[06:45]

The sangha feeling was very strong in that cultural setting. So it was quite... And if any of you are in Xalapa, which is about a five-hour bus ride from Mexico City and an hour from the coast, a beautiful city, you can, I'm sure, sit there and find out their schedule. So this morning I wanted to talk about... some teachings that are within a fascicle, within a particular writing called the Genjo Koan. And this was a, they're called fascicles, like little chapters of a great masterwork of Dogen Zenji, the Zen master of Japan.

[07:57]

from whom our lineage flows, through whom our lineage flows, here at San Francisco Zen Center and Green Gold Zen Center. So this particular work, Genjo Koan, he valued very highly, and it's said that his entire masterwork is encapsulated in this one writing. Everything else is maybe commentary on that or further elaborations. So it has a very important place in his teachings. And I realized in preparing for this talk that what I want, there's more I want to say than there's time for. and I don't want to go too fast, and I don't want to go too slow.

[09:02]

How many of you are familiar with the Genjo Koan? And how many of you have never heard of it? This is the first time you've ever even heard of the words. Okay. Well, that's exciting to introduce the Genjo Koan to so many of you. You know, usually we start with the name of something, the name of the character's Genjo Koan, and then just take it sentence by sentence. But as a preamble or as a kind of warm-up, I wanted to tell a koan. This is koan meaning a teaching story. And this teaching story comes at the beginning of a collection of koans called the Book of Serenity.

[10:05]

It's called, The World Honored One Ascends the Seat. So the World Honored One is Shakyamuni Buddha, who is sitting on that altar there. And behind, if you, there's Shakyamuni Buddha right in that altar, and behind Shakyamuni Buddha is the head monk of the Zendo, or Manjushri, the bodhisattva of wisdom. So those two figures are right there in the center of the room if you want to take a look at those. The Manjushri is almost life-size or bigger than life-size Chinese figure and traditional in the meditation hall as a wisdom figure. And Shakyamuni Buddha is sitting there in the touching the earth mudra, sitting, calling the earth to witness to his... right to sit and realize his true self right at that moment. So the two of them hold that side of the zendo.

[11:09]

On this side of the zendo we have Tara Buddha, female Buddha figure, and Jizo Bodhisattva, the compassion bodhisattva. So the room has compassion and wisdom. So this koan is about Manjushri and... The World Honored One, or Shakyamuni Buddha, it's short. One day, the World Honored One ascended the seat, came up and sat to give a Dharma talk. Manjushri, the bodhisattva of wisdom, struck the gavel, whoops, that doesn't make very much noise, and said, clearly observe, The Dharma of the Dharma king. The Dharma of the Dharma king is thus. And the world-honored one got down from the seat.

[12:15]

That's the teaching story. Now, one might think, wait a minute, what happened there? What's going on? Could you tell me that one again? So I'll tell you it again. One day, the World Honored One ascended the seat. Manjushri struck the gavel and said, clearly observe the Dharma of the Dharma King, the King of Dharma. Clearly observe the King of Dharma. The Dharma of the King of Dharma is thus. And the World Honored One got down from the seat. Now, I... I wanted to tell that story, I said, as a kind of preamble to the Genjo Koan. So in this teaching story, the teacher, Shakyamuni Buddha, comes up to give a talk and there's some pointing

[13:20]

There's Manjushri saying, could everybody please look over here, look at this, and observe this clearly. So you can imagine everybody kind of looking and waiting to hear something. And then he just says, this is the Dharma. The Dharma is thus. Nothing to add, nothing more. He doesn't say a word. It's thus. Clearly observe thus. So the Genjo Koan... The meaning of gen, jo, and ko, an could take a whole lecture, but I wanted to get to the first sentences of it and then come round to this story again. So gen and jo, gen means to appear, to manifest or appear. That which hasn't been seen kind of is seen or is present. And that's the gan, and when you put it together with the jo, genjo, it's to actualize or to complete.

[14:26]

Something appears and is completed or to actualize. So that's the genjo part. And the koan, usually we think of koan as a teaching story, right? Or public case is another way it's translated. Public is the ko. And on has two meanings. One is a case or that the character has putting some paper on a desk, like this is a public case that's come before the judge or whatever, and it is like this. It can't be disputed. This is the case as presented. And another meaning of the on part is to each one's own, or as opposed to public, a public case, it's also public and private or individual, public and private.

[15:33]

Or you could say universal, the public, the co, and the an as partial, not universal, or unique, and public and private, relative and absolute, this kind of, these two things. So the public side, the co, just like with a public library or public space, anybody can go there, it's open for anybody, everybody's equal, completely equal. And the an, that more individual or unique side, it changes, it differentiates according to each person. So you put it all together, ganjo koan, and you have what's translated in different ways, but one way is to actualize, and then instead of saying this public-private thing, actualize the fundamental point. The fundamental point being that the way we exist, the way we are together, the way we are alive, the way...

[16:43]

each of us and each thing is alive, is at the very same time, both public and private, or both equal and different, equal with everybody and at the same time completely unique, or relative and absolute, at the exact same time, koan. So genjo koan is actualizing this way that we are, the fundamental point of both these things at once that inter-penetrate each other. And if we look at one side, the individual, private, unique, partial side, then it's hard to see the universal. And if we see the universal, it's hard to see the individual when one side is illuminated the other side is dark, or when it's the solstice and the middle of summer, high summer, we forget that right in there is winter, right?

[17:53]

It's in relationship to winter and the darkest time of the year, right? It's right in there at the exact same time, or commencement as a beginning and an end. So this fundamental point of the way we are and how we actualize that truth in our life is Ganjo Koan. Now, the way I'm talking about it might sound like this is kind of intellectual or even boring. I might have lost you all. I hope not. But I don't want it to be an intellectual exercise because Dogen, in his infinite compassion and all the teachers who have brought this to our attention and commented on it and taught this, including Suzuki Roshihi and Shō Hakuoka Mori-san Roshihi, and many, many teachers, attention to Rabbi Anderson, many teachers have, Maizumi Roshihi, Katagiri Roshihi, all these people have taught this and brought it forth, not as an intellectual exercise, but to

[19:08]

awaken us to how we actually exist right now, right this minute, right as you're sitting there on your cushion, on the chair. We are both uniquely ourselves with our own karmic life, our own past, present and future, our own families, our own experiences, our own trials and sufferings. And at the exact same time we are connected with each other, we are not separate from the earth, the great earth, the universe, and our life, human life and shared life. So even though we can be caught sometimes thinking we're alone and separate and isolated and unsupported, and how lonely and sad that is, That, what I just said, is a kind of delusion, actually.

[20:12]

Because we can't separate ourselves out from this existence, which is universal also at the same time. So that's the Genjo Koan, just for starters. And now I'd like to move, if it's possible to move. the first sentences. And there's, I'd say, four sentences right in the beginning that, from the commentary that dates back to people who are commenting on this who were alive when Dogen was alive in the 1200s, who sat in the lecture while he was talking about this and then wrote commentary. We have that. from a teacher named Senne, who was in the congregation of Dogen. Anyway, these beginning sentences are said to be the framework for the entire teaching of Buddhism, right?

[21:23]

Condensed into these few sentences. And all of Dogen's teaching as well. So it's... You know, it's kind of a joke, actually, for me to try to even bring these up, but I'm going to try anyway. So the first sentence, and you don't have this in front of you, so what I would like to suggest is, and I think this is the same for all Dharma talks, to not make... a huge, tense kind of effort to understand, but to just settle ourselves here in your place and in this place which includes the entire universe and just relax and allow what comes in to come in without trying to get it

[22:31]

I think that as a kind of a basic instruction for being in a Dharma talk, to just sit upright and allow whatever comes in to come in. So the first sentence is, as all things are Buddhadharma, there is delusion, and realization, practice, birth and death, and there are Buddhas and sentient beings. That's the first sentence. So this first sentence is basically saying all things, as all things, are Buddhadharma, or Buddha meaning awakened, Dharma as teaching, as all things are awakened teaching.

[23:36]

And then there's a naming of those things. There's delusion and realization, practice, birth and death, and Buddha's ascension being. So it names some of the really important ones, you know, delusion and realization, practice, birth and death, a great matter. and sentient beings and Buddhas. But this is not all. That doesn't name all of them. This is just naming some of the ones that we care about the most, maybe, or touch us strongly all the time. But you could also name mountains and rivers and podiums and cups and cushions and your neighbors and figures and lights. You can name anything, all things. as all things, this is a statement, as all things, it's also translated as when all things are Buddha Dharma, which kind of includes when we're practicing in this way, but whether we're practicing in this way or not, all things are this way, is basically the teaching here.

[24:51]

So as all things are awakened teaching, there's Things exist in this way. There's these things that we can study and that the Buddha has talked about, taught and talked about, and we can practice with these things. Each thing, each thing is Buddha Dharma. So that's the first statement. And this maybe points to all the different teachings of the Buddha when he began to teach after his awakening. And we have, that was orally transmitted and then written down, and through the centuries there's lots and lots of Dharma, right? Now the next sentence is, as the myriad things are without an abiding self, there are no

[25:56]

delusion and realization, no birth, no death, no Buddha, no sentient being. I'll say that again. As the myriad things, and this myriad things is the same as in the first sentence, as all things are Buddha Dharma. In the second sentence it says, as the myriad things, or those are all the things, all the elements, all the... of things, beings, objects, 10,000 things, myriad things. First we said they're all Buddha Dharma. Then we say as the myriad things, those same things are without an abiding self. There are no delusion, no realization, no birth, no death, no Buddha, no sentient beings. And this second sentence, has, you know, we might say it negates everything, right?

[27:03]

It takes everything away. It's no, no, no, no, no. It doesn't say no practice. In the first sentence it says, as all things our Buddha Dharma is, delusion and realization practice, birth and death, Buddha and sentient beings. In the second sentence it doesn't say there's no practice. It just... says, as the myriad things are without an abiding self. Now this abiding self, just to take a moment to look at this, one of our great ignorances, one of our great delusions, one of our great limitations is that we see things as having separate selves. That's how we view the world and view ourself, which I mentioned earlier. There's a lot of pain in this. So to have this teaching as the myriad things are without an abiding self, that means that without a self that is static, solid, unchanging, permanent self.

[28:16]

There isn't such a thing. There's ever-changingness of each of the dharmas, each thing. There's not an abiding self there. Although we might think there is, we might get caught in thinking there is. So we have this next teaching as the myriad things are without an abiding self, and then there's no this, no this, no that, no that, no that, which stops us maybe from grasping things because they're not able to be grasped in the way we think we can grasp them. I've been thinking about the Mississippi River just for a moment here, about the abiding self. So I grew up in St. Paul, Minnesota, a block from the Mississippi River.

[29:20]

And the Mississippi River we might have a notion of what the Mississippi River is, right? It's this... We have a conception of it, right? Especially if you grew up around it. It's the river. It's that thing. And it looks like that. But the river, the Mississippi River, is not a solid... Well, definitely not a solid, but it's not an unchanging thing, right? We've seen that the Mississippi River... is it changes according to conditions, right? And if there's a huge amount of rain and certain conditions over the years, if certain conditions are created by building in certain places and earthen levees and then there's great rainfall

[30:26]

the Mississippi River is not, it will not stay the way we want it to stay, right? It completely is alive and responding to conditions, and it will uniquely be itself. And we've seen, we've seen, you know, devastating floods and, you know, great suffering and great loss and loss of life and crops and animals. But we might think, oh, I know the Mississippi. We have a conception of the Mississippi, or I do. We all do, perhaps. It looks like this, it flows this way, and it stays within this parameter. But the Mississippi River is alive.

[31:26]

And it will not stay the way we want it. And all things are like this. All things are bigger than and outside of our conception of them. All things are inconceivable, actually. Unfathomable. Each one of us is an inconceivable, unfathomable, ever-changing event. And yet we... what do we do? We diminish and put into pigeonholes, right? Pigeonholes, right? Boxes and we try to think we know who someone is or what someone is or who a whole country is, you know, or, you know, in terms of stereotypes and prejudice, we have conceptions, right? Well, they're like that. So as the myriad things are without an abiding self, no one can be pigeonholed, no thing, because all things are Buddha Dharma, they are arising and perishing and ever-flowing and ever-changing, and they are without an abiding self.

[32:53]

That is what Buddha Dharma is pointing to. So when we say there's no delusion, no realization, no Buddha, no sentient beings, no birth, no death, we're not actually saying that they don't arise. Because in the first sentence we said, as all things are Buddha Dharma, there are things that come to be, but not in the way that we've, our story about them. or our fictionalized version of how things are, which is pretty stagnant and can be pretty tight. So those are the first two sentences, and they each include each other. They each, in the same way as the summer solstice includes the winter solstice, right within all things are Buddhadharma,

[33:56]

There is the myriad things are without an abiding self. They interpenetrate. Now, that's not the end of the first sentences. The next sentence says... So we have these kind of two, you might say, positions or two. But the next sentence says, the Budo way is basically leaping clear... of the many and the one. Thus there are birth and death, delusion and realization, sentient beings and Buddhists. So the third sentence you might say kind of comes back to the beginning, but it says the Buddha way is basically leaping clear of the many, meaning when all things are Buddha Dharma, all the appearances and the one, meaning they're all, there's nothing there, they're all equal in that they have no abiding self.

[35:11]

So we have the Buddha Dharma is basically leaping clear of these supposedly two polarities, right, of things appearing and that there's nothing appearing. The Buddha way leaps clear of that. And how does it leap clear? Well, the Buddha way is practice. Buddha way is different than Buddha Dharma. The Buddha way is leaping clear or finding our place or actualizing the fundamental point, actualizing genjo koan, the fundamental point of both abundance and lack or many in one, partial and universal. individual and public and private, how do we actualize the two together without getting caught in either one? Leaping clear, but not leaping out of our life and going somewhere where we're not touched by life.

[36:18]

It says the Buddha way is basically leaping clear of the many and the one. Thus, there are... birth and death, delusion and realization, sentient beings and Buddhists. There's all those things that of our life manifesting each moment and how do we not get caught in our story about them and our pigeonholing of them. How do we leap clear of getting caught and actualize the fundamental point of our life which partakes of both at the exact same time, public and private. So one analogy for this public-private that Suzuki Roshi uses and I found very helpful is the unique, each one of us is a unique thread, a unique thread with its own

[37:22]

texture and color and it's woven into a big universal blanket, right? And we all make up this blanket together. And nobody's missing from it. We're all together making up this blanket. But when we're looking at the individual thread, blue or red, the color and appreciating the color of that thread, we We don't see the forest for the trees, right? We see the trees. But when we see the whole blanket, then we don't see the individual threat, right? So this, when one side is illuminated, the other side is dark. When we're looking at something, each individual thing, we forget about how it's all one blanket, one universal Afghan. But that thread, the fact that there is a thread, already is saying that there's a blanket.

[38:31]

The blanket is there, and vice versa. So... People are leaving to go and help in the kitchen and help set up the tea and different things. Are you finding this? How are you finding this? It's okay? Now I want to get to the fourth sentence, and then see if we can wrap this, wrap up. So we've just talked about the myriad things, all individual threads and the fact that nothing has abiding self. Each of those threads is dependent on the other threads. Even its color, if you put blue next to green, it's a different color than next to red. Each thing is dependent and changed and affected by each and every other thing.

[39:47]

This is how we exist. and we are supported by everything, and everything supports us in this way that we, even if we wanted to, we couldn't get out of. This is our original way we are, whether we know it or not. So we have all those things with no abiding self, and then the Buddha way, or our practice, is remembering that there's no abiding self, so we don't get stuck in thinking things are solid and permanent, and that the Mississippi River is going to be that way, and to be aware of the ever-changing nature of things is also skillful, right? Not just a handy-dandy way to not get caught, but it's a way to live wholesomely and skillfully

[40:48]

with each other and with the universe and the world. And that's leaping clear of the many and the one, the Buddha way. And then this fourth sentence is, yet in attachment blossoms fall and in aversion weeds spread. Yet in attachment blossoms fall and in aversion weeds spread. In attachment blossoms fall, and in aversion, weeds spread. Other translations of that are, still do flowers fall to our pity, and weeds grow to our displeasure. Or another one, and though it is like this, it is only that flowers while loved fall, and weeds, while hated, flourish.

[41:50]

And another translation, in spite of this, in spite of everything I've just been talking about, Buddhadharma is nobody's self, all that, in spite of this, flowers fall always amid our grudging, and weeds flourish in our chagrin. And this is true, right? We appreciate, we know this. This is not news. This is our shared life. We have these beautiful things we love, and those are the ones, oh no, I got, my new car got all scratched, right? Or I dropped tomato sauce on this white shirt, of course, right? In attachment, you know, flowers fall, we ruin our clothes. Now, Because we love flowers, right?

[42:54]

We love blooming flowers, and because we love them, they're going to fall. Now when I say because, the flowers from the flower side, from the Myriad Dharma side, the Buddha Dharma's things, they're just going along living their life, right? And in... from the side of flowers and weeds, there's really not that much difference, right? In fact, I think they all have the same parts, right? Pistols and stamens and roots and root hairs, and it's like, what is it that makes the difference? Atasahara, the gardener, saying one day he was removing some weeds, and he took a look at it and he thought, why are we removing this? It's so beautiful. It had a beautiful purple flower. And then he took a more careful look and he saw the way it was, whatever the seed pod was, it was just going to spread all over and take over the whole garden.

[43:59]

And he went like, ah, it's a weed. So kind of right in the middle, he made this total turnaround. The object itself was just whatever it was, I don't even know what the plant was, but he gave it its meaning, right? And we give flowers, and for some people, they love a certain flower, but they don't love another, or in some countries, such as such a flower is an exotic, pernicious weed, get it away, and other countries, it's a native, and it has an ecological niche that... But... It's important to remember that we are the ones who impute that kind of meaning. But we can't be neutral. We can't not do that. This is how we are with each other and with the world and we actually have preferences.

[45:02]

Now there's teachings that say the great way, this is called the mind of faith or the faith in mind or great trust in mind, this poem. And it starts out, the great way is not difficult. One translation is just avoid picking and choosing. Another, Stephen Mitchell's translation is, let's see, the great way is not difficult and just don't be attached to our preferences. That's his translation. The great way is not difficult, just don't be attached to our preferences. And I kind of like that translation better because we do have preferences. Let's admit it, right? The word preference means to give something more weight or value. To prefer is to select

[46:09]

to value more highly something than another. And try as we might, I think, and Dogen says this in this fourth sentence, in attachment blossoms fall, and in aversion weeds spread. I think this points to, this is how we actually are. We're not neutral beings. We have, we weigh things. Certain things are pleasant. Certain things are unpleasant. And let's... Knowing this, we have to be very attentive to this. We have to clearly observe. Because what happens if we're preferring is that there can be great harm done. You know, this is... This is...

[47:11]

how war starts, right? This is, it sounds like it might be, yeah, so we have preferences, so what? So I like roses, but I don't like poison oak so much. But that very waiting and giving something more value, more value than something else, in the Buddha Dharma, all things are without an abiding self. Nothing has more value than anything else. It's all equal in its non-abiding self. And when we are unaware of this and not observing how we're preferring and weighting things, whole sections of the population, whole groups of beings can be overlooked and marginalized and cut out and treated poorly.

[48:14]

Because why? They're not valued, right? We're not valuing them. So this is, yet in attachment, flowers fall in an aversion weed spread is, you know, I hear this as, wake up to this, that you function this way, and be attentive and be impeccable around this or someone will be or the earth will be the earth. The situation we're in now, what has been given more value than other things? We have been preferring convenience to taking care of things thoroughly or thinking ahead to the consequences of our actions. This is a shared karmic situation we're in. I've been appreciating with the price of gas.

[49:14]

I heard these statistics about how public transportation is going up. People are riding the buses, finally, and taking public transportation and not driving as much, and bicycling is up. So right in light there is darkness, or right in the solstice there is the winter. Right in the price of gas there is the letting go of some old habits, right? So, you know, what is, what is good and what is bad, and, you know, this is, it's a kind of mixed, you know. So, so these four sentences, they say, are the framework of the entire, of Buddhism, right there. But I just, those four sentences. And of course, in an hour talk or 45-minute talk, it just scratches the surface. You know, this is, it says, one of the commentaries says that students have broken their bones and crushed their bones in trying to understand the meaning of these first four sentences of Dogen.

[50:32]

not just understand it intellectually, but to live it out. So, in closing, I want to come back to this first koan that I mentioned about the world-honored one. So, the world-honored one ascends the seat and doesn't say anything, right? Now, I can imagine the world outer one coming up to the seat and just sitting there. And in the truth of all things are Buddha Dharma, there is that, you know, there is the Shakyamuni Buddha just sitting there. All things are Buddha Dharma. All things completely express, non-abiding self, the appearance and disappearance, ever-changingness, it's already being expressed completely right there.

[51:33]

But I had this feeling Manjushri was in the audience there. It's like, isn't he going to say something? The folks are going to leave without, they don't get it, that he's completely expressing everything right there without saying a word. The World Honored One ascended the seat. That could have been the koan. Just the World Honored One ascended the seat. Enough said, right? All things are Buddha Dharma. Just, that's enough? Manjushri, I think, wanted him to say something, wanted people to look, so he hits the gavel, you know. Clearly observe, everybody, hey, clearly observe, look, that's the king of dharmas right there. That's the king of the truth. And then still the Buddha didn't say anything. So then he said, the dharma of the dharma king is thus. And the Buddha got down from his seat.

[52:37]

Now, if we were there at that time, you know, would we have been awakened to the unsurpassed, complete and perfect enlightenment that was being expressed and that we are not separate from? All things are Buddha Dharma. Not just Chakyamuni Buddha. All things are Buddha Dharma, which means each one of us are part of this, are one of the myriad things. So the poem for that koan is the unique breeze of reality. Do you see it? Continuously creation runs her loom and shuttle, weaving the ancient brocade. incorporating the forms of spring. But nothing can be done about Manjushri's leaking.

[53:42]

This leaking is, you know, the unique breeze of reality. Do you see it? The unique breeze of reality is each one of us and Shakyamuni Buddha up there, world-honored one, the unique breeze of reality. Each Dharma is... Buddha Dharma, all things are Buddha Dharma, uniquely arising, each thread completely unique. The unique breeze of reality, each one of us, continuously, creation runs her loom and shuttle, weaving the ancient brocade. Each one of these unique things is a thread in this brocade. Creation runs her loom and shuttle. weaving the ancient brocade, incorporating the forms of spring, and anything else gets incorporated in it easily. It's just each whatever is arising, codependently arising, that's part of the brocade.

[54:46]

Nothing left out, including the Mississippi River overflowing its banks. But nothing can be done about Manjushri's leaking. So Manjushri is leaky as him hitting, but clearly observe everybody. He couldn't hold himself back. He had to say, could everybody pay attention? And he pointed because, and out of compassion, I think, because we're going to miss it, right? We're very distracted. What's he doing up there, the Buddha? Who knows? He's not saying anything. I got to go have lunch. You know? It's hard for us to clearly observe, I get very distracted. But each moment is worthy of clearly observe. Clearly observe. Each moment is a moment of all things our Buddha Dharma, is a moment of prajna or wisdom.

[55:50]

So Manjushri helped us, you know. he kind of gilded the lily, you know, like it was already there, complete. The Buddha was manifesting complete. Buddha Dharma. And he said, take a look, clearly observe, please, as a help to us. But it was kind of extra. His leaking is, you know, relating to it as, you know, an object, kind of separate, like look over there. But that look over there, this is our own looking, is the world other and one. A setting the seat is our expression, our looking. So, thank you very much for your attention. And I really encourage further study of the Ganjo Koan.

[56:58]

I've been... Working with it, this is kind of my study for the year, and I'm finding it endlessly. It's like a mind that never stops giving, you know, it's just endlessly, or springing. Okay, thank you very much.

[57:26]

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