The one of Dogen Zenji have a special chapter which is devoted to explanation of this idea the Bukkojo. Bukkojo is something more than the Buddha something more than the idea of Buddha something more than Buddha this is Bukkojo. The Tozan Zen master was asked by one of monks what is one of Bukkojo what is a man who has who has the experience of who has experience of

[01:03]

Bukkojo. Bukkojo is in other words the content of enlightened person, enlightened one. In other words Buddha. In other words enlightenment. The state of enlightened mind this is Bukkojo. Then one of monks asked the Tozan Zen master what is a man what is man who has experience of Bukkojo. The Tozan says non-Buddha, non-Buddha. Dogen make a commentary to this the conversation between monks and

[02:07]

Tozan Zen master particularly about the non-Buddha. Dogen says the non-Buddha is not something the before that the Buddha advances in thought. Not something after that the Buddha advances in thought. Not something which it is going beyond the Buddha. It is. It is the Bukkojo. It is Bukkojo which man become

[03:25]

completely Bukkojo, a man of Bukkojo. This is non-Buddha. When man become completely identical with Bukkojo, a man of Bukkojo. This is non-Buddha. So there is nothing there is nothing to nothing to explain inward. This is Buddha. This is enlightenment. If you attend the enlightenment there is no trace. No

[04:34]

trace which is called Buddha which is called enlightenment. So non-Buddha is non-Buddha. It is non-Buddha. Non-Buddha is not something before you before you become Buddha, not something after you become Buddha. Non-Buddha is not something that you go beyond Buddha. There is non-Buddha. This is Bukkojo. The Dogon Zenji composed a poem entitled by the Zazen.

[05:49]

He said it is very difficult to translate into English so I explain outline. This poem is briefly that though it though it has no thought of keeping watch it's not for naught that the scarecrow stands in the grain field. He want to put the stress on what Zazen is through this poem. Though it has no thought of keeping watch it's not for naught that the scarecrow stands in the I don't remember all the things. I'm sorry.

[07:53]

Mamoru tomo means to watch. Mamoru tomo omowazu nagara. He don't think. He doesn't he doesn't have he doesn't have a thought of anyway watching. Mamoru tomo small rice field rice field. Itazura naranu means he he is he doesn't he is

[09:11]

not mischievous mischievous. He to stand up in the rice field. Kagashi naruki is this is scarecrow. This is scarecrow. So in the in Japan in the harvest the harvest rice the the farmer set up the life side life sided the straw the would you say hmm straw artificial artificial farmers artificial farmers in the in the rice rice

[10:26]

field to scare away the birds birds birds this is the scarecrow so he's always standing upright just in the middle of the life field without doing anything just stand upright but it is not for naught he says it is not for naught I am walking now and keep I keep watching carefully so as not to steal the rice a grain of rice by bird

[11:33]

the Dogen Zenji says that the Zazen is like a scarecrow. Scarecrow who is standing upright in the rice field. Yesterday as as I mentioned yesterday the moment after moment our effort of folks to stand upright on your foot on the earth without any expectations in the reality of the present after present

[12:42]

but it's not to play game to stand upright the earth on your foot is great manifestation of the full function in life at that time you can stand upright on the Buddha's world this state of standing upright on earth on your foot in the reality of the present after present is to stand upright on the Buddha even though you attain enlightenment there is no dregs no dregs no dregs

[13:51]

dregs dregs dregs no dregs to be left on the bottom on the bottom of your enlightenment completely nothing if you sound bottom if you sound dregs on the bottom of your enlightenment it is not really enlightenment it is easy to have some dregs on the bottom of the enlightenment but it's not so easy to get rid of any dregs whatever kind of enlightenment which is called enlightenment which is called delusions which called the ignorance which is

[14:56]

called a poor mind poor poor man was stupid if you called if you were called by someone you were stupid you were skunk you skunk you always attached to some dregs on the bottom of the skunk you have to be like you have to be a the square cross you know the if you practice zazen for one year you know I think you're very

[16:03]

happy you know to experience the fresh you know things that you have never experienced before particularly if you attend to the attend the session the first time you know you experience you may experience great great you have great experience through practice zazen time you're very happy if you practice zazen for one year you want to go home to teach the zazen and

[17:04]

says zazen is like this you know such and such it seems to me you are always show off you are always showing off you know your knowledge which you you you have experienced through practice zazen for one years in the making them so much noise in shaking the bottle and filled not filled I put the put the water a little bit on the bottom of the bottle just a little bit this is the knowledge

[18:05]

which you can experience through practice zazen for one years so you're very happy so you make you make it too much noise you know look at that this is zazen listen to me if you practice zazen for long years you know and then you believe you can attain enlightenment Wow wonderful you know then your bottle is completely filled with water completely full then you don't make a noise you don't make a noise just silence but unfortunately there is some breath in

[19:09]

the bottle of a silence you know whatever you experience through zazen in your daily life important point is that you shouldn't leave any kind of drugs in the bottle of your experiences if you become Buddha the Buddha means Buddha means the man who become perfectly

[20:11]

identical with a goal a thoroughgoing function of life yourself the thoroughgoing function of the self the Buddha is not the something else as good as death if you even the slightest breath on the bottom of your silence or knowledge or Buddha or enlightenment this Buddha is something as good as death the Buddha is always something to advance to

[21:13]

advance the dog and then called this state of life but kojo kojo this is Buddha kojo is to advance the worries because oh the poison them master is no Buddha no Buddha is not something before you become Buddha not something after you become Buddha not something you go beyond the Buddha what is this there is nothing for you to do but to advance to walk to stand up in other words the

[22:23]

succession of succession of right-mindedness succession of standing upright on the Buddhist world the so Buddhism is the to run the self dog and then says to run to study or study the Buddhism is to run the self the I think to run self is not to learn the self himself to be aware of the yourself regarded as common ordinary person based on the England's the

[23:32]

Buddhism is to wake men to become Bodhisattva Bodhisattva has definite the object which he is aiming at this is Buddha this is Buddha this object is Buddha but this Buddha is doesn't exist apart from your life if the Buddha exists apart from your life such a Buddha is the object which you aim at before you fly in the air with glider you say mark my mark is pine tree before

[24:33]

then such a mark is completely disappear very quickly the moment when the glider move start moving because the moment when the glider moves everything change you know the glider change the man change riders change pilot change the moment when the glider start to move the glider is a little bit up like this then the pilot you lean you lean backward you know like this you have to see the sky but before the glider start to move you always watch you always

[25:40]

watch the pine tree which is your mark this is mark okay are you ready let's start what is my mark or what there appears suddenly before me is just the sky you know huge expanse of the sky no pine tree nothing such a Buddha is not the real Buddha even though the glider move start to move you have to keep watching your mark even though the motor right after when the glider move it may frighten you into

[27:02]

confusion but if you have the different marks which is called Buddha within yourself I think you can control the level imbalance if you believe if you believe that the mark which you decided before glider start is all what you have to aim at it is the according to this time and the circumstances you miss this mark whatever happens the important point is you have to mark which is called

[28:11]

Buddha the within yourself in other words to stand upright on the Buddha's word so always Bodhisattva walk in the direction of Buddha but this Buddha is existing what he is in the in the world of what is then the Buddha's life Bodhisattva's life is the succession succession of standing upright on the

[29:12]

Buddha in the reality of present after present this is the meaning of for fourth verse the Buddha's way is insupportable and vowed to attain it so moment after moment our effort the focus to daily life to to stand to stand upright in your daily life as long as you practice Zazen, Zazen must enliven your daily life if your Zazen is separate from your life your Zazen is not your Zazen, your own Zazen

[30:14]

as long as you practice Zazen it was make every possible effort to become Bodhisattva helping others being considered considerate to all sentient being according to the rules in life regulations in life okay thank you

[31:00]

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