They were walking into a forest. They got on the windmill posed by Nyojo Zenji, his teacher. To explain, Zubikun Prajnaparamita, Prajnaparamita is wisdom, is gotta. is very famous in Zen Buddhism. And also Dogen Zenji praises this gata and comments to this gata in the presence of Nato Zenji.

[01:24]

you can read his commentary in the book of Hotoki, number 34. It's very short. After making 100 prostrations, I said to the master, I have just heard your gatha on the windfell. The opening line reads, the whole body is a mouth suspended in the empty void. The third line, preaching prajna. I said, speaking prajna. Preaching prajna to all with the singleness of heart. Can this empty void refer to the phenomenal emptiness of space?

[02:32]

Foolish people are certain to imagine that it does. Students of today are uncertain in their understanding of the Dharma. They will take the blue sky and the open space for the empty void. They are truly to be pitied. Originally, we say koku. Koku means emptiness, void, nothing. And ku means sky, so empty sky. That means wisdom, so-called emptiness. So Dogen Zenji uses the term koku. The koku usually understood as the sky.

[03:35]

But in Buddhism, koku means wisdom. The head pleads compassionately toward empty bodies' partner. It is not an empty space in the phenomenal sense. It is not impenetrable, and it is not penetrable. So it is not emptiness as the concept of emptiness. That means the real emptiness. That concept of emptiness, that something will run through your consciousness. It's real emptiness. As a concept of emptiness, no truth as the concept of the truth. Since none of my fellow head priests understands even the phenomenal Dharma, they could hardly understand emptiness.

[04:41]

The decline of the Buddha Dharma here in the sun is truly beyond words. I said your verse on the wind bell stands up to the pinnacle of all goddess. No head priest anywhere could match it, even in effect, in finite. a number of carpets. Each member of the Brotherhood should raise it up to his head in reverence. I have come here from a remote borderland. I have little knowledge or experience yet in reading the collection of Zen records in Toroku and the individual The cold saying of various Zen masters, I have yet to find anything to compare to it.

[05:52]

I am so glad to learn of it I could dance with joy. My sleeves are wet with tears of gratitude. I make an obeisance. through it day and night, and raise it to my head in reverence. It is so plain and direct, yet possesses such fine music. It is so plain and direct, but also possesses such fine music. It's very simple expression in a word. But in the simplicity, there is a very profound melody or a rhythm which you cannot touch. So it is so plain and direct, and yet possesses such fine music.

[06:57]

The head priest was about to get into the seventh chair. He said with a smile, there is profoundly in what you say. It reveals rare and outstanding spirit. I met that god when I was head priest at the Qingyang Monastery. It has been widely admired. but never before has anyone elucidated it as you have. I, the elder priest of Tin Tan, affirm that this is a true Dhamma. If you want to compose gathas of your own, make them be like this one. So maybe you can see, you can imagine a beautiful scenery in the relation between Dogen Zenji and Nicho Zenji.

[08:14]

And also Dogen Zenji really praises Nicho Zenji's god. So I want to read this one first. The whole body is zentering in the mouth, hands in the kokku, the sky. Sky means the prajapamitā, and I will explain later. It doesn't care about the winds, north, south, east, west. Prajñā is equally spoken to others. Tīṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭ That means just the sound, the bell. This translation, the first line is, the whole body is a mouth suspended in the empty void. They said the whole body is resembling the mouth hung in the sky in the empty void or in kuku.

[09:28]

So this thara really is a meaning of speaking or preaching prajna. Speaking prajna means anyway you have to speak, you have to preach. real meaning of life through your body and mind in your daily life. That is very important under all circumstances. So the speaking project means how to live or what What it means. What do you mean? What you mean by live?

[10:35]

What do you mean by live? Because everybody lives. Everybody lives in many ways. Even though you don't do anything, anyway you live. Even though every day you sleep, still you live. Even though you suffer from your life, still you live. Even though you don't get up in the morning to do zazen, still you live. Even though you practice zazen, even though you are not interested in Buddhism, still you can survive. From this point, what I believe to, everyone, any character tree lives. But, life always appears completely in a different way in everyone.

[11:47]

So, question is, At what level you should see live? At what level? What level means do you want to see live in terms of mineral society, human society? Or you want to see live in terms of human history, century after century. Or you want to see them in terms of a kind of thought, thought. Anyway, if you want to see, live. In terms of members, a member of human society at that time,

[12:55]

you to live like this. To live is to be, what to say, what to say, a good businessman. A good businessman or to be a good teacher, to be a politician, or to be a governor and a To be a good father, good mother, or good friend. Sometimes to live with, to be rich, or to be poor. Or to have a good job. And to keep a nice position in the human society. This is the meaning of live.

[13:59]

If you see live in terms of a member of human society, you always live like this. But on the other hand, if you see human life in terms of human history, anyway, century after century, for the million years, Anyway, human beings are never being destroyed. Whatever happens in the human history, there are always human there, human beings there. From this point, human beings have never been destroyed or extinguished. always there. So from this point, human beings are very eternal. Then you can, what do you mean by live from this point?

[15:05]

To live is to have an outlook on human life, human world. It's called science or culture because Century after century, human beings have left a lot of wonderful cultures for us. So you have to learn, anyway, human culture, the sciences, anyway, what your ancestors left for us. You have to learn. And then, in order to be, anyway, one of a good American, Americans, you have to learn. And then you have to, your responsibility is to convey this culture, what you have learned, to children.

[16:05]

At that time, you are called good men. So from this point, what do you mean by live? Live is to be good men. To be good American means you always see the human life just in terms of outlook on human life based on culture and science. But this is all right. But still you should open your eyes to see to see life from a little more different angle. You should know this. Rousseau said, well, human beings were born with naked body and mind, and died with naked body and mind.

[17:14]

Do you know that? So, from this point, When you are born, you are completely naked. No poor, no sense of poor, no sense of rich, no sense of fame, no sense of failure, success. Anyway, you are born in this world with naked body and mind. And you have to die anyway with naked body and mind. This is very true. And then between the born with the naked body and mind and die with the naked body and mind, there are something. That is point you are interested in. I want to be good boy.

[18:16]

I want to be a good medical student. I want to be a good teacher. I want to be a good student of Zen students. I want to be a good politician. I want to be rich. That is many things between, do you understand? But whatever happens, whatever you do between, well, finally, Finally, what you have to do is to die anyway, to die with naked body and mind. This is really true for everybody, without exception. Even though you are President of the United States, even though you are a poor man, even though you are a figure in the United States, still, you have to die in the same way. So we have to pay attention to this. So what is the most important point?

[19:20]

The point is at what level you have to see love. Of course, everyone loves just like this, just like us. Everyone loves just like us, to be a good boy, to be a good teacher, etc., But on the other hand, we have to pay attention to these realities, open to everyone, without exception. Under all circumstances, regardless of whether you are poor, you are rich, anyway, you have to be born in this world with a naked body and mind, you have to die, anyway, with a naked body and mind. That means Nothing to pin down. Nothing to pin down. All you have to do is just be born in this world with naked body and mind.

[20:22]

And when you have to die, anyway you have to just die with naked body and mind. Whatever your head says, however your head struggles for your life, whatever people praise you, Whatever people criticize you, when you die, anyway, you have to just die. Even though I gave you guarantees, wonderful words to guarantee your life after death, it doesn't make sense for you because you have to die. I can give you anytime, anywhere, wonderful words from Buddha Shakyamuni, you get it? Maybe you feel good. But that feeling good is from where? All you have to do is, anyway, you have to die with this feeling good, too.

[21:25]

You cannot carry the feeling good, especially apart from you. When you die, you have to die with the feeling good. So where is it heading for? So this is a real reality. Very important point was we have to pay attention to this. So I told you anyway, very often, faith is to believe in In your real reality, you are present in and where you can't pin down what it is. Even though you don't understand, even though you can't pin down what it is, all you have to do is just to live every day under all circumstances with your whole heart next.

[22:35]

This is all you have to do it. This is a reality, you know, with the character of the world. So that is what should we believe in. You should believe in this. It's not necessary to believe in something special. Anyway, believe in reality where you are present. That is our Buddhist faith anyway. So, well, maybe a mercy, like Josephine. And also, boy, you know a mercy. Mercy, I don't remember exactly what it said, but I can give you a meaning of his statement. He says something like this. to tie your cart with the stars, which are the supreme and immense

[23:51]

But don't tie to your cart with stars many miles away. That's too interesting, OK? I want to say something about this. Tidy your cart with the stars. Stars means in the sky. It's really far from human world. That means which is really supreme, highest distance. And also that is tremendous, tremendous. Kurt is not the Kurt apart from you. You are Kurt. Kurt. So, Kurt. Kurt. C-A-R-T.

[25:10]

Kurt. Kurt. Kurt. Kurt is that which carries something in it. Okay? So, you are Kurt. You are Kurt. Because if you do something anyway, you can go far anyway. Don't you think so? If you live today, you can go tomorrow. Very natural. Anyway, you should do something now, today, with your whole heartedness, and then you can carry something with to tomorrow. This is you. So you are not separate from the car. card is you so tie the card with the stars means tie you with the stars which are supreme and tremendous far far from here but he said don't tie your card with the stars

[26:25]

million miles away that is interesting point and tied your card with stars far from us completely powerful it's supreme it's two minutes wonderful that means you should have wonderful idea beautiful ideas ideal must be uh immense immense and high as mountain skies. So under all circumstances or wherever you are, all you have to do is anyway you should have great, immense, highest ideal. That means you should tie your card with a star. which is supreme and immense.

[27:29]

But on the other hand, don't hide your card with the stars million miles away. If I say so, you see the stars far from us. Well, it's not. Stars are where? Stars are with you. So I tell you, Where is ideal? Ideal is far from you and the future. No, ideal is something you have to practice it day by day anyway. This is ideal. So ideal and reality are one, not two. So the more profound, immense The idea is the more you can see it right beneath your foot, not far.

[28:38]

That means don't cut your card with the stars a million miles away. This is very true. For instance, when you built a huge building in the downtown, so where building is going straight in the sky, going up in the sky straightly, huge buildings. Simultaneously, building must be stable, going down on the ground. Otherwise, building is not stable. If building must be stable, anyway building must be rooted on the ground, very deep.

[29:43]

So simultaneous. Building is high in the sky, simultaneously building must be rooted on the ground. That is reality. So not that they seems to be true, but not true in terms of function of the building. Every moment. The aliveness of the building, the high building, is completely in the realm of oneness between ideal and also rooted on the ground. Exactly. That is reality of the building, which is beautifully alive every day. So if you have really high, wonderful, immense ideal in your life, your life must be very stable.

[30:55]

Very naturally, it means you can deepen your life. You can deepen your life. Even though you don't believe anyway, have a high, highest, immense, ideal, under all circumstances, continually, anyway, very naturally, your life is deepened, and before you are conscious of it, anyway. That means, that is the point which Hermersen said. Wonderful, isn't it? So, According to this gatha, the whole body resembles the mouth, hands in the cockle, in the sky. The whole body. Whole body means the complete whole body. Whole body moving. Your whole body means the whole body and mind. Your whole body is moving with something, with a football.

[32:02]

You cannot separate. There are you, prayer, and ball. If you see yourself, you are not ball, but ball with you constantly. So from this point, you are always you. The whole body moving. But not whole body moving. Balls moving. Do you understand? Balls. Balls moving. Wherever the ball goes, your body just naturally goes to the right, to the left. So when your whole body and mind becomes a ball, there is nothing to pin down. What is a ball? What is a body and mind? That is called whole body. Then resembling a mouth. At that time, well, it's not exactly... Ball, but it's speaking ball. Ball is always behind.

[33:05]

Ball is always with you. That's why it seems it looks like a ball, but it's not ball. Your body looks like a ball, but not ball. That's why your body looks like a ball. Ball. Do you understand? So that means your body exactly ball. And that, we don't know how to express. That's why we say example. Example or looks like. That is a technical expression, which is different from usual sense. Do you understand? Hold back. So judo and the kendo or Japanese sports, whatever you do, teacher always says this point. They don't use this technical term, but always they're teaching you this point. Your body must be just like a ball.

[34:05]

It's soft. Very... Elasticity, your body is just like elasticity. Elasticity. So very soft and moving, just like a ball, round ball. So your body and mind is now, your body and mind, your body and mind is just like a judo, okay? Tendo. So your body and mind looks like a judo and kendo, but exactly, that means when you exactly want to do the judo, at that time, judo moves, not your body. That means all body resembling judo, kendo. So in this case, all body resembling the mind.

[35:08]

At that time, you can speak. What do you mean by judo? Out of the judo, out of the archery, what does it mean? From this. So that means your body completely speaking about judo, speaking about archery, speaking about whatever kind of occupation you are. And also, hands in the cuckoo. Hands in the empty sky means there is nothing to be stuck. Because your whole body and mind must be always elastic. And raise up and moving quickly and slowly, freely, anyway. So that is in the sky, in the sky.

[36:14]

Hence, in a certain territory, so-called judo, so-called yu, anyway, in the sky means completely, under all circumstances, your whole body must be free. So that means you cannot attach to ideal. You cannot attach to any way of reality. You cannot attach to the building going strictly in the air, high air. You cannot attach to building going down beneath the ground. You cannot attach. So your building must be alive day by day. What? in the realm of oneness between high and beneath, immense and also reality. That is the code.

[37:19]

Next, it doesn't matter, it doesn't care about the winds north, south, east, west. Because between, I told you, between your birth and death, with naked body and mind, there are west and south, east, always fighting and fritter and smiling while making face and sometimes fighting, sometimes screaming, and sometimes enjoy. Sometimes it could be good teacher and himself, fame and poor, rich, of many, east, north, south, east, west. But actually, when you have to live exactly in terms of birth and death with a completely naked body and mind, you cannot attach to any way building

[38:23]

being in the higher or building, they're going down beneath the ground. Anyway, you have to live fully anyway, every day, in realm of oneness between one being in the higher and going down beneath the ground. That is Doesn't care about the winds, north, south, east, west. So I taught you anyway, just like a baseball player or football player, anywhere under the coach, why you have to every day practice. Strictly speaking, when you practice, you don't know what to do. What is useful or what's useless? Practice is useful or practice is useless?

[39:26]

You don't know. But you say, yes, practice is useful. That is the idea coming from your mind, connected with the memories and the heritage and customs you ever had. Among the people, if you practice this, you can progress in your practice. So very naturally you expect, but actually sometimes nothing. Nothing to progress. Let's think so. Look at your life and look at your practice. How much can you see? How much can you see the progress in the practice? Not all these are there. your business and your study, your sciences, your job, how much can you see the progress in the practice of your business, practice of the study?

[40:27]

Maybe you think so, but next moment you don't know. And finally, you don't know where's the guarantee. You really don't know. But you can't stop it because you are right on there. Every day you do. Just do. So your really full aliveness of your life is really going on in the realm of reality. You don't know. You don't know exactly what it is. Regardless of whether it is useful or useless. This is the reality. Everyone lives. That is really life. Really life. Meaning of life. You should believe in this one. Believe in this one. That's why if you are really confused and upset and...

[41:37]

under certain circumstances, and you're told, what should I do? But the teacher always became more calm, . And then the student asked him, have you experienced a wonderful enlightenment? What did the teacher say? Good. Sit down for a minute. I have a lot to do to watch, like, one, or anyway, sit down. But what I have to do, anyway, teacher always says, sit down, sit down, because there is nothing else. If you really bow to your head, bow to your head against something, OK, the so-called dead end, dead end is not always something wrong. There is a situation you can be confronted with sometimes good things, sometimes bad things, sometimes meaningful.

[42:50]

You know, if you write a paper or a thesis, then you can write something for one day or two days. You can really write. You don't know why. Your head is moving. Your head is spinning anyway, right? Next day, you get pretty right. I don't know. Nothing. Don't believe that. I think that's something that's a delay. At that time, the more you try to struggle for writing something, the more you can't find anything. Just because you're confused. So you forget, you know, just relax to your head. That's pretty good for me. So anyway, this is the reality, any reality you let. But an important point is, anyway, having the immenses, the highest ideal in all circumstances and simultaneously, anyway, you have to practice it in your daily life, anyway.

[44:08]

If you have an ideal in the future, okay, that is not the ideal which exists in the future. It must be here. means how much you can put it into practice every day, even slightly, even one, even two of your ideals. Anyway, practice it. That means live. Anyone live. Under all circumstances, anyway, you have to live with wholeheartedness. That means it doesn't care about the wind, north, east, anyway, north, south, east, west. It doesn't mean you should ignore, okay? North, south, east, and west. It's really best to care. You should take best care of north, south, east, and west. But ten of those, you must be free of them. You must be anyway fully alive in the realm of north.

[45:13]

So when you do gassho, you must be anyway fully alive in the realm of gassho. You cannot be stuck in the gassho, form of gassho. If you are stuck in the form of gassho, you cannot do gassho because you are skeptical. Even though it is evil that I told you, if I say to you that your air is wonderful, you know, giving spiritual powers to you, you're really attached to this, the soul. Now, the soul is the soul. You have to do the soul, man. And he makes the immense, highest ideal to call Bruce Warren. And then all you have to do is just dig yourself right now. This is a practice for us. That time, this practice, actual practice, makes your life look different.

[46:23]

In one time of your life, when your life is really rooted, consciously or unconsciously, you do this. That's why it doesn't care about the wind, north, south, east, west. The next part here is equally spoken to us. At that time, anyway, even though you don't speak anything, anyway, all that your life speaks about, What do you mean by live? You can teach. You can really teach. For instance, if you see the sun on four ears about to die, anyway, you can see something. People, they don't say anything. You can see something. Because they are acting, they don't have anything at all. right in front of the death.

[47:25]

All they have to do is just to go, just to move to the death. Every day, that is a death. That is nothing. It doesn't care. It doesn't care about north, south, east, west. But they have to do. When the morning comes, they have to get up and have a prayer. When the north comes, they have to talk with the north. Anyway, there is a north, south, east, and west. But right in the middle of east and west and south and east, anyway, they have to be anyway all what they are, except what we have attached to anyway north, south, east, and west. Just that. That is, Prajna Paramita is equally spoken to everybody. Even though you don't care about life or death, even though you are interested in life or death, you are really moved by those people because they are constantly speaking about Prajna.

[48:40]

Prajna means, what do you mean by really, really left? So that by the access, prajna is equally spoken to others. That means just walking, just walking, just like a window. What do you mean? What do you mean prajna is it was spoken to us? Is there something special? What's the so-called technique to tell you to teach somebody about death, about life? No, nothing. All they have to do is just let the so-called... When the morning comes, get up. It will get up with your whole heart and neck. When you do kasyo, anyway, do kasyo with your whole heart. That means to tune, to tune, to tune, to tune.

[49:44]

Just like when you get up, kasyo, to tune, to tune, to tune, to tune. That means paying attention to your real full ariseness, full ariseness of your life, of your kasyo, of your zazen, to talk. That is really well. So Dogen Rinpoche commented to this, he says, this is a speaking prajñā transmitted by Buddha and patriarchs. Is this a prajñā? Prajñā, how can you teach? How important, how valuable that life from death is. What the difference between life from death is. Anyway, it's completely beyond this kind. Anyway, you have to, if you want to teach life from death, you have to live.

[50:46]

Anyway, under all circumstances, right in the middle of death, you have to live. That turns you to live, you can teach death. So that's why this is speaking Prajñā transmitted by Buddha and Patriarch. Not for us, this is. This is so important point which Buddha and Patriarch in the past did. It is the whole body Prajñā. It's really your whole body is practicing, whole body is moving, teaching. You do gassho, your whole body anyway teaches. It is the whole body of Allah's project because when you do gassho, your whole body teaches about what the gassho means. Sometimes you understand gassho, sometimes you don't understand gassho.

[51:48]

If I explain gassho, the more I explain the meaning of gassho, the more you are confused because you don't understand gassho. So I must keep my mouth shut. But all I have to do, but you can feel something through the gassho if you do. And also you can feel something for others who do gassho. Because they do gassho with whole heart now. That means whole body and mind is really gassho. Your body and mind is gassho. Gassho is alive. Gassho is alive. That means gassho occupies whole world. I told you before, I looked on the human world according to Buddhism.

[52:51]

The world is that which you can create, your world. The whole world is your world. But according to common sense, the world is here, and then you are born. I don't think this is neutral, okay? Anyway, you were born, and then the world comes with you simultaneously. Then when you die, you have to die with the world. But you say, even though Karagiri died, the world exists. Even though Tsukidoshi died, there's no world here. That is your concept, your concept, consciousness, your happen, your heredity, your memories. of your world is die. Anyway, you can only die with this world. That is the Buddhistic understanding.

[53:53]

So it is all by all others' pride. It never means if you do a show, this is speaking about you and something about others. All by. That's why others are really moved by your gassho, by your daily life. It is a whole body of self-approach, you know, self-approach, you know what I mean? So anyway, there is common concept called I is self, you are self, okay? Common concept, self. It means complete whole body and mind is Exactly you. Exactly you do. If I drink a beer, anyway, you are drunk. Well, according to common sense, you don't understand this, but this is very true because your body and mind occupies the whole world.

[55:01]

In this whole world, everyone exists. So exactly you are part of my life. You are exactly exist in your world? No. In my world. That's why you are connected with me. I am connected with you. And I have to take responsibility for living in peace and healing with you because you are in my world. You are not something different from my world. That's why there is a very intimate relationship. If you are a completely different person apart from me, how can I, why should I take care of you? Why should I listen to your talk? Why should I listen to your suffering and death self?

[56:05]

Why should I shake your hand with you? But anyway, you are exactly in my world. That's why I have to. Even though I don't like it, I have to do it. You have to do it. That is, it is whole body of self-prajñāna. Everyone's self. Everyone is called a self. Completely equal. And it is the whole body of the north, south, east, west. Do you get your? This is. This is a completely blooming flower in the realm of the east. So go get your. We do get your. Your life is blooming in the realm of the west. It's a cold west. Wherever you may go, your life is just to make a sound constantly. That is speaking Christ.

[57:17]

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