Wanshi Zen masters comment in verse. Versed vast emptiness and nothing holy, A guest has gone past Bodhidharma. Acquisition swings a sword without harming one's nose. Loss breaks a fine piece of crockery-cooking pot without attachment. Imperturbably sat at the wall in the Shorinji temple, Silently taught the authentic way of Buddha. The clear moon in autumn sky moves carrying its round circle as white as frost.

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The milky way is gradually lightened. The big dipper hangs down likely to reach the earth. The Buddha ball and robe unceasingly are succeeded to by descendants, Whom this time the authentic Buddha Dharma is helpful to a man, a heavenly being, for their health and sickness. The vast emptiness and nothing holy, a guest has gone past Bodhidharma. Acquisition swings a sword without harming one's nose.

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Loss breaks a fine piece of crockery-cooking pot without attachment. It refers to a historical event. Acquisition swings a sword without harming one's nose. Acquisition swings a sword without harming one's nose.

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A person in a country named A in China Asked this skillful man named Shoseki To take off a speck of white clay putting on his nose. Then this man Shoseki cut off the white speck of white clay

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On this man's nose with one stroke without harming one's nose. On this man's nose with one stroke without harming one's nose. Loss breaks a fine piece of crockery-cooking pot without attachment. Acquisition swings a sword without harming one's nose. When a man named Morbin lived with one of his friends He took a walk on the street one day carrying a very valuable crockery-cooking pot.

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Unfortunately, he fell on the ground by accident. It was broken in pieces. At that time, this man Immediately left without looking back at it.

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In other words, he didn't behave with lingering attachment towards that loss. That's why Wenshi Zen Master took this story as an example. Loss breaks a fine piece of crockery-cooking pot without attachment. In this case, acquisition means that Bodhidharma's answer.

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When Emperor Wu asked Bodhidharma what is the first principle of Buddhism Bodhidharma says vast emptiness and nothing holy. This is really acquisition that Bodhidharma wants to give to Emperor Wu. But this answer is really vast, huge, immense, which you cannot grasp it in your hand. It is very evasive. It looks like a man

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Who asked a master of axe to take off a speck of white clay on the snow without harming the snow. It's very quick, rapid. Nevertheless, the nose is not harmful. Only the wind has hissing by.

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That's all. Also, the man was not conscious of when a speck of white clay is taken off because it's too fast to be aware of. Such is acquisition. Such is acquisition which all of us wanted to get.

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In this case, acquisition is the ultimate certainty. What you can settle on yourself in the midst of acquisition itself. In this case, acquisition is relaxation and assurance of your existence. What is life? What is happiness? What is tranquility? We always want to get this point. What is a settlement? What is a peacefulness?

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But Emperor Wu always called Bodhidharma in his own word. The moment when Bodhidharma says the first principle of Buddhism is vast emptiness and nothing holy. If the principle of Buddhism is nothing holy, who are you? You are a saint coming from India. You are here in front of me. Who are you? Because Emperor Wu immediately called Bodhidharma in his own word. What is vast emptiness? The vast emptiness is really one stroke.

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What is having, what is hissing by? One stroke. Hissing by. That's all. This is life. Shikantaza is like this. Throwing away good and bad. Just set. What is just set? Just set all. Nonsense. We are always catching. Catching Zazen in its own word. Zazen says, Zazen says,

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we should do Zazen as Shikantaza. Just set. Then you immediately catch the Zazen in its own word. Shikantaza. It is not Shikantaza. Because Such a Zazen is Shikantaza is quoted by the function of consciousness. Which is characteristic of making everything stop. That is consciousness. But life is always moving. Fluid. Flowing. Dynamic. Dynamic. Shikantaza also dynamic.

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Shikantaza just point out just the line which is dynamic moment after moment. That is Shikantaza. That is why Dogen says throwing away first. Throwing away even the good and bad. Just set. Just set within the confines of just doing set. Doing Zazen. That is really acquisition what you are wanting. What you are wanting of everyone. Everyday. Because that acquisition Shikantaza is very fast.

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Passing by just Like a man Take off a speck of dust on your nose. That dust is a speck of dust is implies emperor's questions. Why is it that having the many temples built and helping the monks, ordaining the help monks are no deeds of merit? What is if his merciful deed building the temple and helping the monks is no merit?

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What it is? What is it that Buddhism want to teach? Why? Emperor will ask what is the principle of Buddhism? First principle of Buddhism. Then fasting. That's question. All questions are really a speck of dust on his nose. Then Bodhidharma want to take off with one stroke. But there are many ways taught by teacher. Sometimes like Bodhidharma. Bodhidharma just swing his sword with one stroke. Sometimes Zen master is very gentle.

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Like my master. I mention always. I had a really strike at my temple when I lived with my teacher. Because I really wanted to be against everything. Whatever my master did. Whatever I did. I really against. Then I had a strike. Without sleeping or oversleeping. Then my master didn't scold me. He was very gentle. He was very gentle. A week. In a week of my strike. My master came to my room.

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Hey Danny. Why don't you get up? Why don't you get up when the morning comes? When everybody get up. Why don't you get up? And have a breakfast with people. Then if you feel not so good. Please go to bed. It's very gentle. Danny. Danny. Why don't you get up? It's imagine. I had a strike for one week. It was pretty hard for me to continue to have a strike. For one week. Without chanting. Without zazen. Without fixing meal for him. Without breakfast. That's a very big strike for me.

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Because by myself. There is no help. If you have a strike in United States. There are many people who want to help you. Or your opinion is right. I want to help you. But at my temple there are just two men. Buddha doesn't help me. Buddha always watch me. Very calm. Calmly. Very calm. Nothing kick. Very calm. After one week. My master says. Why don't you get up? That's very strong for me. There are many types of teaching.

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The first principle of Buddhism. But if you through the book of Zen Buddhism. You envision what is Zen Master. Zen Master is very like this. Cutting the cat's head. Giving the big bronze. You are always envisioning. That is Zen Master. I don't think so. That is one of types. But anyway. Whatever kind of way of teaching. The first principle of Buddhism. Zen Master takes. The answer is always very fast.

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Hissing by. The question is. What is your practice? How your practice is making progress? How is? How is your practice? How is your practice going on? The question is always within yourself. If you don't. If you have even a speck of dust. On your nose. You don't understand exactly. What is the first principle of Buddhism.

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Even though Zen Master. Why don't you get up? That's a very usual question. The usual. The mother. Why don't you get up? When morning comes. That's very usual. But. But nevertheless. Life is. Life which is. Fluid. Dynamic. Dynamic. Flowing. Vivid. Vivid. Is there. Is within this answers. Why don't you get up? That's true. And then.

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And then. The loss breaks a fine piece of crockery cooking pot without attachment. If you are. If you always catch the. Persons in his own. In his own world. What do you mean by getting up? When the day comes. What do you mean? It's pretty easy to get up. When the day. Morning comes. You miss. Very important opportunity. Like a Bodhidharma left. For the rivers. For the Shorinji temple. Crossing the river. Crossing the China. Then.

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Of course in the process of practice. There are a lot of things. Enlightenment. Delusions. Stumbling over. Pain. Trigger. Hallucination. Bodhidharmas. Beautiful. Looks like a. Imagination of the Bodhidharmas. Imagination of. Avarokiteshvara. The master always says. Don't worry about. Just continue to do. One. I mentioned. Always.

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One of us. His school. Priest. Told. Already full. Suffers. Was about to. Die. Right now. He said. Let's turn to earth. Name of Amitabha. This lady. Started to. Chant the name of Amitabha. Immediately. She saw. A beautiful. Avarokiteshvara. With lots of company. Then.

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She was very. Because. This Avarokiteshvara said. Come this way. Then she told. This priest. He says. Why don't you continue. Chant the name of Amitabha. Don't worry about. Then he. She started again to. Chant the name of Amitabha. Next moment. She saw different. Imaginations. Which was very. Miserable. Look. Which. Arhat. Has. Shaving head. Dirty. Columns. Robe. Shabby robe. Avarokiteshvara. Then he says. Come on this way. She was very upset.

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What shall I do? This priest says. That's alright. That's alright. Please continue. Chant the name of Amitabha. This is ultimate certainty. Just continue. Chanting the name of Amitabha. This is really. Within this. There is really. Ultimate certainty. In other words. Aborting. Terminating abort. What is. What you have to settle on yourself. There is no better way. Shikantaza is like this. You chant.

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I take refuge in the Buddha. I take refuge in Sangha. I take refuge in the Buddha is. Really like this. Within. Just continuation of. Chanting of. Chanting the name of Amitabha. Or doing just shikantaza. Or just living. Living. Living. Living means. In the mission. Take refuge.

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Buddha. Take refuge in Sangha is. That. The truth. To live is to live. There is no better way. To get. To acquire. The ultimate certainty. Or the relaxation. Assurance of real existence. More than. Just to live. Just to shikantaza. That's all. If you continue to do this. You will find. Terminating a board. In what you will.

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Settle. On the self. If you have. Even a speck of dust. On your nose. You can't put it into practice. What does it? What do you mean by gassho? Gassho. When you do gassho. Just do gassho like this. When you bow. You bow. What do you mean by? You are continually. To ask. At that time. Always you have to miss. Very important point. Opportunity. Like bodhidharma. The moment when you ask. Bodhidharma left already.

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Then after that. How great bodhidharma is. Because bodhidharma is. I missed. Great chance. Please come back. It's too late. It's too late. Then when. Bodhidharma left. For the shorinji temple. What did we do? Improbably sat at the wall. In the shorinji temple. Improbably. Improbably. Sat at the wall. In the shorinji temple. Improbably. He sat at the wall. With improbability.

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Whoever comes. Whoever visited to his temple. And asking. What's the first principle of buddhism is. That he didn't say anything at all. Just sat. At the wall with improbably. It seems that. You feel cold. When I was at my temple. My teacher didn't teach anything at all. And always. My life follows. My life went on. Following a routine. Routine life. Get up. Chanting sutra. Fixing meal. And serve to master.

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And cleaning the house. Temple. And picking grass. Going to the village. Perform the buddhist service. And coming back. He didn't teach anything at all. But he was very calm. Whatever I thought. It seems to me that. Such an attitude. Towards his disciple. Was very cold. Because. I always want. I always want to get. Please. Please give me something. Please give me something. But he didn't.

[37:26]

What he didn't teach me anything at all. Seemed to be cold. For me. But it is very good teaching. First principle of Buddhism. But I didn't understand. How stupid my master was. Because I am pretty young. I am growing from now on. You are pretty old. I am growing now. From now on. To be a priest. Please teach me something. But he didn't. It is very hard. It is very hard. It is very. One strike. One strike. Of the sword. Hissing by. But I didn't understand. When my. Aspect of dusty was taken off.

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I didn't. But moment after moment. He always. Swings the sword. But I didn't understand. So that's why always. I keep. I keep the officer's aspect of dust on my nose. Pressing. Why? What is practice? What is Zazen? What is Keshav? What is performing funeral service? What is performing memorial service? What is picking up? The glass. What is prophecy? The silent tree told. The authentic way of Buddha. Buddha. The silent tree told.

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The authentic way of Buddha. The silent tree told. The silent tree told. What is the authentic way of Buddha? What is the authentic way of Buddha? Dogen says in Shokugenzo. It is Zazen with. Full lotus posture. To sit solemnly. In the Buddha's house. Beyond the whole universe. And to settle on the self. In the midst of the Buddha's hall. Stepping of the head. Of heretic and devil. This is the only one way. To transcend. Even the most supreme. Way of Buddha's and Patriarchs. It was nine years. Since Bodhidharma. Had come to China. And had sat. At the wall in Shorinji. From that time. The true nature of Buddhism.

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Has been penetrated. Throughout China. The true spirit of Bodhidharma. Lies in Zazen. With cross leg. This Zazen. With full lotus posture. To sit. Solemnly. In Buddha's house. Beyond the whole universe. Buddha's house is. Going beyond. Whole universe. Let's imagine. How huge it is. Shikantaza is like this. The moment you do Shikantaza. You pick up the Shikantaza. Saying what is Shikantaza. It means that you. Take the Shikantaza. To be in the position. Of the whole.

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Form. At that time. Shikantaza is really dead. But Shikantaza is really alive. But before you take. Shikantaza. To be in the position. Possession. Possession of form. That is Shikantaza. That is life. That is living life. To settle oneself in the midst of the Buddha's hall. Or stepping over the head of. Heretic and devils. Whatever you see. Hallucination or good imagination. Or body darkness and so on. It doesn't matter. Going beyond. The head of the heretic. And devils. Imagination of the unknown body. Whatever.

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That is life. That is Zazen. This is the only one way. To transcend. Even the most supreme way. Of Buddha's and Patriarch. That Zazen is. Really. Only one way. To transcend. To transcend. The most supreme way. Way of Buddha's and Patriarch. You say Buddhism is supreme way. Zazen is supreme way of. Way of becoming Buddha. Because Buddha. Or Dogen says. If you sit even for a moment. You become Buddha. Wow. That is very nice. Then you do Zazen. First session. It's okay. Second session. It's no problem. Zazen is real problem. First session.

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Big problem. Five. Six. Seven. Eight. Ten. Zazen. Problem is really getting bigger and bigger. Then you are confused. Shikantaza. This is only one way to transcend. Even the most supreme. Don't worry about. Shikantaza is. Supreme way of Buddha's teaching. And Patriarch's teaching. Doesn't matter. Because Shikantaza itself is. To transcend. The idea of. Whether the Zazen. Shikantaza is. Supreme way of Buddha's teaching. Or Patriarch's teaching. Or not.

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It was nine years. Since Bodhidharma. Had came to. Had come to China. And had sat at the wall. In the Shorinji. Shorinji. Bodhidharma taught. This authentic way of Buddha. For nine years. The clear moon. Clear moon in autumn sky. Moves. Carrying its round circle. As white as frost. Then Wenshi Zen master. Tried to explain. What Zazen situation. The whole being of Shikantaza. What is Shikantaza? Then Wenshi Zen master says. The clear moon in autumn sky. Moves. Autumn sky is very clear. It's not.

[45:50]

Dark. In summer. The clear moon in autumn sky. Moves. Carrying its round circle. As white as frost. That moon. Always emits. Its own light. Penetrating every inch of the world. The Milky Way is. Gradually enlightened. The night is. Gradually broken. The Milky Way is.

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Gradually enlightened. The Big Dipper hangs down. Likely to reach the earth. Light. Of the Big Dipper. Seems to hanging down. To hang down. Likely to reach the earth. Likely to reach the earth. Let's imagine. The Milky Way. And. The Big Dipper. At the dawn.

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At the dawn. Everything is. Brightly clear. Brightly. And clear moon. Autumn sky. Autumn sky. What do you mean? The Buddha, and Lord. Unceasingly are succeeded to. By descendants. Descendants. Bodhidharma said. At the wall. In Shorinji Temple. As Zazen is. Like a clean moon.

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In the autumn sky. The Milky Way and the Big Dipper. At the dawn. At the dawn. It's really clean. Nothing there. But there are many things. Who are. Which are. Alive. With. Refreshing spirit. Refreshing. Refreshing. Then through this. Zazen. He didn't want to attain enlightenment.

[49:56]

He just said. At that time. He found. One of his disciples. Second Patriarch. Zazen is. And then. It seems to me that. Bodhidharma. Then. He catches. Against. His own disciple. With Zazen. That Zazen is. Really straight fork. Straight fork. When you try to catch the fish. The fork is always crooked.

[51:01]

But Shikantaza is. Really straight. There is nothing to. Fork. Nothing to try to fork. It's pretty easy to. Catch the fish. With a crooked fork. Crooked needle. Needle. But Zazen is very straight. But if. You catch the fish. With a straight fork. There is. Very huge fish. There is second Patriarch. There is second Patriarch. The second Patriarch is. All of you. You can't catch. You can't fork. Straight fork.

[52:06]

Straight needle. There is no. Buddhist law. What is first. Principle of Buddhism. There is no principle of Buddhism. It is very. Straight. It's pretty hard. Because the more you practice Zazen. You will find. It is very clear. The clearer. You will find. The reality. The truth. The truth. Which Zazen and Shikantaza is. Very straight fork. From this time. The authentic Buddha Dharma. Is helpful to a man. And a heavenly being.

[53:07]

For their health. And sickness. There are lots of sickness of them. If Buddha says. Life is vast. Life is immense. Enlightenment is immense. Buddha is immense. You really get. The sickness of vastness. Or immense. Or Buddha. But. Since. 25,000 years ago. A straight fork. Has been helpful. For the people. Up to now.

[54:11]

That's very nice. That's why Buddha says. No self. No self is very straight fork. Don't understand. What no self is. What no self is. I'm very interested in. The experience of. You are very interested. All of you are very interested. I'm also very interested. I'm interested in. But. The experience is. Something special. Something is. Is really open to everybody. Why don't you sit. With a cross leg. That's all. Throwing away and. That's it.

[55:15]

That's it. Then also you can get. Freedom. This is very true. You can. But. Problem is. That's. Straight fork. That's big problem for us. Buddha is straight fork. Emptiness. Nothingness. Teaching. Mentioned by Buddha. Patriarch. All straight fork. There is nothing to get. It's beyond. But that is very important point for us. Who live in

[56:15]

modern way. In modern ages. Except. Except. Except. In Zazen. Your life is. Really enthralled. By give and take. Crooked fork. And suffering. And enjoying your life. Sometimes I feel. Very glad to get Zazen. Which is straight fork. With nothing to fork.

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To be forked. But all of you. Can get it. And be free. Is Zazen. Thank you.

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