English translation by Nishijima Roshi:

“Bodaisatta-shishōbō – Four Elements of a Bodhisattva’s Social Relations

Translator’s Introduction: Bodaisatta means “bodhisattva,” a person who is pursuing the Buddhist truth; shi means “four”; and shōbō means “elements of social relations” or “methods for social relations.” The four are dāna, free giving; priya-ākhyāna, kind speech; artha-carya, helpful conduct; and samāna-arthatā, identity of purpose, or cooperation. Buddhism puts great value on our actual conduct. For this reason, our conduct in relating to each other is a very important part of Buddhist life. In this chapter Master Dōgen preaches that these four ways of behaving are the essence of Buddhist life. He explains the real meaning of Buddhism in terms of social relations.

First is free giving. Second is kind speech. Third is helpful conduct.
Fourth is cooperation.
“Free giving” means not being greedy. Not being greedy means not coveting. Not coveting means, in everyday language, not courting favor. Even if we rule the four continents, if we want to bestow the teaching of the right truth, we simply must not be greedy.
That might mean, for example, donating treasures that are to be thrown away to people we do not know. When we offer flowers from distant mountains to the Tathāgata, and when we donate treasures accumulated in our past life to living beings, whether [the gift] is Dharma or material objects, in each case we are originally endowed with the virtue that accompanies free giving. There is a Buddhist principle that even if things are not our own, this does not hinder our free giving. And a gift is not to be hated for its small value, but its effect should be real.
When we leave the truth to the truth, we attain the truth. When we attain the truth, the truth inevitably continues to be left to the truth. When possessions are left to be possessions, possessions inevitably turn into gifts. We give ourselves to ourselves, and we give the external world to the external world. The direct and indirect influences of this giving pervade far into the heavens above and through the human world, even reaching the wise and the sacred who have experienced the effect. The reason is that in becoming giver and receiver, the subject and object of giving are connected; this is why the
Buddha says, “When a person who gives comes into an assembly, others admire that person from the beginning. Remember, the mind of such a person is tacitly understood.”
So we should freely give even a single word or a single verse of Dharma, and it will become a good seed in this life and in other lives. We should freely give even a single penny or a single grass-stalk of alms, and it will sprout a good root in this age and in other ages.

Dharma can be a treasure, and material gifts can be Dharma—it may depend upon [people’s] hopes and pleasures. Truly, the gift of a beard can regulate a person’s mind, and
the service of sand can gain a throne.
Such givers covet no reward, but just share according to their ability. To provide a boat or to build a bridge are free giving as the dāna-pāramitā.When we learn giving well, both receiving the body and giving up the body are free giving. Earning a living and doing productive work are originally nothing other than free giving. Leaving flowers to the wind, and leaving birds to time, may also be the meritorious conduct of free giving. Both givers and receivers should thoroughly learn the truth which certifies that Great King Aśoka’s being able to serve half a mango as an offering for hundreds of monks is a wide and great service of offerings.We should not only muster the energy of our body but should also take care not to overlook suitable opportunities. Truly, it is because we are originally equipped with the virtue of free giving that we have received ourselves as we are now.

The Buddha says, “It is possible to receive and to use [giving] even if the object is oneself, and it is all the easier to give to parents, wives, and children.” Clearly, to practice it by oneself is one kind of free giving, and to give to parents, wives, and children may also be free giving. When we can give up even one speck of dust for free giving, though it is our own act we will quietly rejoice in it, because we will have already received the authentic transmission of one of the virtues of the buddhas, and because for the first time we will be practicing one of the methods of a bodhisattva. What is hard to change is the mind of living beings. By starting with a gift we begin to change the mental state of living beings, after which we resolve to change them until they attain the truth. At the outset we should always make use of free giving. This is why the first of the six pāramitās is
dāna-pāramitā. The bigness or smallness of mind is beyond measurement, and the bigness or smallness of things is also beyond measurement, but there are times when mind changes things, and there is free giving in which things change mind.

Source: https://www.bdk.or.jp/document/dgtl-d…

Quote from Gakudoyojinshu:
“9. Direct yourself at the truth and practice it.
…The Buddhist Truth exists under the foot of every human being. When a person is caught by the Truth, they can clearly realise the moment of the present. When a person is caught by enlightenment they can perfectly realise
themselves as just a person. So even if they understand the truth perfectly,
they may still be able to drop down into one concrete enlightenment. Going
directly to the truth is something as free and elegant as this.”