Koukaku Daishi expands this statement in all directions and says there is no trail that leads to practice while you explain the way. There is no trail that leads to explanation while you practice the way. This statement points out that there is the way of the practice and the way of the elucidation. To explain the way is not to part from soaring throughout life. To practice the way is to offer the monk's head to be shaved before seppuzen master. Do not ignore or disorder the truth that there is no trail that leads to practice while you

[01:09]

explain the way. There is no trail that leads to explanation while you practice the way. In this paragraph, Dogen describes the gyoji, the practice, according to Koukaku Daishi. Koukaku Daishi is called, has another name, that is Ungo Doyo Daiyo Sho. You chant it. You have to chant it every morning, Ungo Doyo Daiyo Sho.

[02:16]

He is one of the disciples of Tozan Zen Master. So, in the list of patriarchs, we chant it every morning, Tozan Ryokai Daiyo Sho, Ungo Doyo Daiyo Sho. So anyway, Ungo Doyo Daiyo Sho is the successor of Tozan Zen Master. The two were famous Zen Master which flourished about in the 9th century or so, in the end of Tang Dynasty or so. The both was very noticed for very strict practice.

[03:34]

When, excuse me, in Japan, there is a famous Zen temple named Koukyo-ji, Koukyo-ji Temple near A.H. Monastery, the founder was Jakuin Zen Master, who came from China. He was a Chinese Zen Master. The Jakuin Zen Master was founder of Koukyo-ji Temple, came to Japan right after Dogen left China, because he wanted to practice under Dogen Zen Master, then he came to Japan and practiced under Dogen Zenji for 20 years.

[04:48]

After Dogen's death, he also, Jakuin Zen Master, also practiced under the second patriarch of A.H. Kon Zen Master for many years. But when the Jakuin Zen Master came to Japan, he brought the picture of Ungo Doyo Daiyo Sho, what would you call it, a painting? What would you call it, a picture, a portrait? That portrait, a scroll of the Ungo Doyo's, Daiyo Sho's portrait was one of the national

[05:55]

treasures in Japan. And Gion Zen Master, I think third patriarch of A.H. Kon Zen Master, was asked by Jakuin Zen Master to put some poem for this portrait of Ungo Doyo Daiyo Sho. And right before, several months before he, Gion Zen Master passed away, he composed a poem and wrote it on this portrait, the picture.

[07:01]

According to this poem, we realize that how strict Ungo Doyo Zen Master followed practice, how strict practice he followed, under Tozan Zen Master. When Ungo Doyo Zen Master was a monk and practiced under his teacher, Tozan Zen Master, one day he wanted to practice really in the heart of the mountain by himself, then he built a small hut near the temple of Tozan Zen Master to stay by himself and practice strictly.

[08:13]

But unfortunately, there was no accommodation for fixing meal, so he had to go back to the Tozan Zen Master's temple every day, every meal. But one day, he suddenly stopped going back to the master's temple to eat a meal. Then Tozan Zen Master was very concerned about what happened with him. Then he sent one of his disciples to see what happened with him. Then this messenger says, your master has been very concerned about you.

[09:24]

Why don't you go back to the temple to see him? Then Ungo Doyo Zen Master went back to the temple and saw him. And Tozan Zen Master says, how are you? How have you been getting along with your practice? He said, fine, very fine. But what's the matter with you? Because you didn't come back, you haven't come back to the temple to have a meal with us. And Ungo Doyo Zen Master says, well, don't worry about it. Because day in and day out, fortunately, celestial beings have brought delicious food to me.

[10:33]

So it's not necessary to go back to the temple to eat a meal with you. Then at that time, Tozan Zen Master scolded him so much. Because Tozan Zen Master thought, Tozan Zen Master says, I thought you would be one of the great Zen Masters in the future. But I discouraged. I discouraged by hearing your message, by hearing what you said. Because you have... I realized, I noticed that you have had some crack, unguarded moment in your mind.

[11:48]

Through which celestial beings could have brought some delicious food to you every morning, every day. I didn't know that. You have had such a crack through which the cold winds blow. Then at that time, Ungo Doyo Zen Master was very ashamed of himself. He didn't notice about this point. Wow! Because he was very delighted in accepting food brought by the celestial beings every morning. Because he was qualified, was qualified to accept the food brought by the celestial beings.

[12:56]

In a sense, it indicates how great, how progressive his practice has been made. So he was very delighted in accepting the food. The same applies to ourselves. Not only to Ungo Doyo Zen Master. Then he was, he reflected strictly on himself, upon himself, as to how ashamed, shameful I am. Then he returned to his heart and practiced more harder with himself.

[14:07]

In order to solve these questions that he didn't understand. Then one day he asked Tozon Zen Master, what shall I do? Tozon Zen Master says, what is it that you shouldn't think good and bad? What is it that you shouldn't think good and bad? At that time, he really felt that he seemed to attain enlightenment. Then he came back again to practice harder, again and again, day in and day out. In many years, he never, Ungo Doyo Zen Master didn't come back to the temple.

[15:20]

Then Tozon Zen Master, well, it doesn't matter. He wanted to see how progressive his practice is made. Then he went to the hut. And without notice, he burned out completely, that hut. This is three important points. That is the relation between Tozon Zen Master and Ungo Doyo Zen Master. Why is it Tozon Zen Master must burn out his hut? Where he practiced, Ungo Doyo Zen Master has practiced harder and harder.

[16:25]

After attaining enlightenment, when he listened to Tozon's statement, what is it that you shouldn't think good and bad? If Ungo Doyo Zen Master attains enlightenment and practices in the hut, in the hut of the mountain, it's not necessary to burn out. Why don't you let him alone, be alone? And why don't you let him be alone and encouraging him to practice his practice? Why is it Tozon Zen Master burn out his hut? See, there is a very important point.

[17:35]

If attaining enlightenment, if Ungo Doyo Zen Master attains enlightenment, right after when he listened to the statement given by Tozon Zen Master, what is it he shouldn't think of good and bad? His attainment, enlightenment, indicates that Ungo Doyo Zen Master understood completely what is it. The question, understood clearly the question what is it you shouldn't think of good and bad. The enlightenment, his enlightenment indicates his right force itself beyond, going beyond the conception of good and bad. Then that's why he practiced, he returned to his hut and continued, tried to continue practice in the hut.

[18:40]

Even though he returned and continued to practice in the hut, his practice doesn't change. It's not it doesn't change, because his practice has been also based on enlightenment, going beyond the conception of good and bad. And then Tozon Zen Master came to the hut and burn out, why? Tozon Zen Master wanted to tell him, if you attain enlightenment, enlightenment indicates you are completely free, wherever you may be. If so, it is ok to practice in the hut, it is ok to practice in my temple, it is ok to practice in the city, it is ok to practice in the heart of the mountain, wherever you may go.

[19:52]

Your practice is completely free, based on the complete revelation. That's why he burn out, the hut. If Ongo Doya Zen Master didn't have even the slightest attachment, I believe he was absolutely not concerned about. Burning out his hut, I think Doya Zen Master was very subtle, calm, intolerable, and looked at the hut burning. Aha, then maybe he left with a smile, because he is completely free.

[21:02]

But Tozon Zen Master knows so well his mind, his practice, how great his practice is. Then actually, strictly speaking, Tozon Zen Master didn't want to, didn't want to burn out. But a man, there is some problem, because a man is apt to attach to a tendency of one-sided ideal, the good and bad. That's why Tozon Zen Master through and through poised the Doya Zen Master's mind completely, without having any of dreads. Then he burn out. You know, yesterday I mentioned Gassho.

[22:07]

Yesterday I mentioned about Gassho. Through the Gassho you can teach Buddha Dharma. I mentioned about one of Japanese who bowed deeply to me, saying, your Gassho is very great. I didn't know that. If so, you say, well, if so, your Gassho is good. The rest of Gassho is not so good, you think so. But let's see, let's see the Zen Center, the door, of the door, which is set up, the dining room, between the dining room and the kitchen. You can see the two Gassho. I always look at that Gassho.

[23:10]

Wow, wonderful. That's great core. Great core. Like Tozon Zen Master, like Doya Zen Master. Then students come in through the Sukhi Roshis Gassho to the dining room. When they come back, through the Meika Gassho. Students always use both. Nobody, nobody has any doubt. Nobody ask me which is good, which is bad. That's great. That's great core given to the American Buddhism. Without explaining what Buddhism is. Before explaining what Buddhism is. The other Gassho is like this.

[24:14]

The other Gassho is very relaxing. That's wonderful. I always saw great. I always appreciate to the maker. They're both Korean. Artist, painter, both Korean. I always appreciate to him. Then you should consider the core, what is it? You shouldn't think of good and bad through this Gassho. If you read the Koan book record, you can realize that the same stories as Doya Zen Master's experience mentioned, as I mentioned before.

[25:29]

Then someone says, Karage's Gassho is good. Then someone says, Gassho. Then someone says, Sukhi Roshis Gassho is good. Karage's is too strict. Sukhi Roshis is good. Someone says, oh no, Sukhi Roshis Gassho is too loose. Karage's Gassho is bigger because it includes some spirit, strong spirit. Well, what do you think about it? It's really nonsense. About such a discussion. But in our daily life, we are always discussing about this. And spend your valuable life. In the Sutra, Daichiton, maybe Daichiton, I don't know.

[26:40]

Anyway, in the Sutra it says, Anuttara Samyak Sambodhi is the way of active practice and passive practice. Passive practice. Anuttara Samyak Sambodhi is the way of active and passive practice. Anuttara Samyak Sambodhi is translated as Shohenshi in Japanese. Shohenshi. Shoh is right. Hen is omnipresent. Chi is wisdom. So Anuttara Samyak Sambodhi is the wisdom which is right. Something right. Right is omnipresent.

[27:42]

So what is right? What is right? Raise something right. In other words, the right is according to the Buddha's teaching, Anuttara Samyak Sambodhi. In other words, wisdom. Buddha's wisdom. Buddha's knowledge. Then this Sutra says, Anuttara Samyak Sambodhi is the way of active and passive practice. In other words, Anuttara Samyak Sambodhi is wisdom, what you can see, what enables man to see clearly what it is. To see something what it is. This is wisdom. And enables a man to settle himself on the self.

[28:51]

This is wisdom. In other words, this is enlightenment. In other words, philosophically speaking, it is nothingness. Then, Anuttara Samyak Sambodhi is the way of active and passive practice. Means active practice. You know the sorta. Active practice is, in other words, subject. Category. What is about to do something. This is active practice. In other words, active practice is the subject. Passive practice indicates object. So if you do gassho, when you do gassho, the activeness is category.

[29:57]

Category do gassho. Then, when you say category, this category is subject. Who is trying to do gassho. Then he do gassho. He does gassho. When he does gassho, this gassho is object. In other words, passive practice. Generally speaking, the passive practice and active practice and passive practice is indicates that man's life. Man's life and his environment. So you cannot do anything at all without ignoring your environment.

[31:08]

In other words, you cannot do zazen without ignoring. Without, without, excuse me. With ignoring, with ignoring the posture of your zazen as an object. When you do zazen. So in the domain of the zazen, there are many objects. Thoughts, fantastic imagination, or your posture, pain, many things. So you can't ignore when you do zazen. Then, real zazen consists of two things.

[32:17]

You yourself who is doing zazen and zazen as object. Created by you. So you do zazen. You plunge into zazen and create zazen. And zazen you create, created by you, penetrate, penetrate to yourself. See? So you, in other words, you help the zazen and zazen help you. This is real zazen. But on the other hand, usually, usually you look at your zazen just going on, going one way. Looking at yourself and through in terms of yourself. Ignoring the zazen itself created by you.

[33:21]

When you do zazen, you have to take care of yourself and also the zazen created by you. Watch carefully. Watch yourself and zazen created by you. And then, here is zazen. Boom! In terms of your practice, passive practice. Passive practice, you have to make every possible effort to plunge into object. See? Object. Passive practice. And also, passive practice simultaneously help, encourage yourself, cultivate yourself, yourself.

[34:29]

You can't ignore the environment, circumstances. You can't ignore the others if you live in this world. To say what you live in this world is to say what others exist. So you have to, your existence must be polished by yourself and also by others. You make effort, but you make effort and also that effort must be polished by environment, circumstances. I do gassho. I do gassho in terms of active practice. I do gassho. Then at that time, I look at this gassho.

[35:39]

Then I started to think, what? This is right? No, this is right. No, it's too strict. Why don't you relax more? Oh, this is pretty good. When you are tired, this is pretty good. So a little bit relax. Then if you get the energy, well, why don't you have a gassho a little more strict? That's gassho. You're feeling pretty good. You always look at the gassho yourself, in terms of yourself. According to your feelings, your feelings. Oh, too strict. When you feel so good, don't feel so good. Too strict. Oh, this is good. When you get the energy so much, well, it's gassho for you.

[36:42]

Because you can, you know, you can make good use. You can make good use of your energies. You feel so good through this gassho. If so, what it is? At last, your office, you are completely at last. What is good gassho? What is good gassho? What is bad gassho? You're always completely at last. What measure to take for this gassho? Because you always look at this gassho in terms of yourself, according to your feelings. So this gassho always changes, depending upon your feelings. It's not so good. It's not so good.

[37:44]

So you have to look at the gassho in terms of gassho itself, gassho itself. This is passive practice. Passive practice. Because this gassho, when you do this gassho, this gassho creates health for yourself completely. If you do gassho with lots of delusions, Oh, it's not so good. Oh, it's good. It's not so good. It's good. What's up? Let's imagine. You're always upset in that way, according to that way. You do gassho, no, not so good. Oh, not so good. No, no, not so good. Always that gassho. Let's imagine what your life happens. What your life is going on. There is no settlement. There is no impermeability.

[38:49]

It looks like a water grass. Well, why don't you go there? Oh, yes. Then American students who are interested in Zen, love so much, I'm free. Wherever I may go, I'm free. Such a freedom is very precious. Because such a freedom always ignores the environment. Ignores the object created by himself. We have to take responsibility for the object you create. When you do gassho, this gassho, you do gassho, and the other, there. When you do gassho, there are two ways. There is the total picture.

[39:54]

Total picture of gassho going beyond the conception of good and bad. Passive, active, and active practice. Passive practice and active practice. This is ultimate reality, so called gassho. When you see the gassho, from the viewpoint of passive practice, you always analyze what gassho is. What gassho is. Well, gassho, if you study Buddhism, there are many thousands, thousands kinds of gassho. Why is it you have to put emphasis on gassho, this gassho, to be right?

[40:59]

You try to look at the book Mudra, title of Mudra. You can realize many kinds of gassho. This gassho, this [...] gassho. This is a joke. Many kinds of gassho. Many kinds of gassho. When you see the gassho from the viewpoint of passive practice, you try to analyze what gassho is. You check up a book, so called Mudra. Well, in the Shingon school, they use this gassho. Why don't you use this gassho even in the Zen monastery? You always see that.

[42:01]

Then at last, you are completely upset, crazy. Because you cannot find, you cannot find this is right. Right, right, right. You cannot find complete right. So what is right? What is gassho? What is gassho? What is gassho? The gassho painted on the door, on the doors in the Zen center, always tell us, what is gassho? What is right gassho? Is gassho right? Not gassho right? Ask a door. Ask a door. Ask a door. Door doesn't say anything. Then what should you do? What should you do? That's why Tosan Zen master burn out. Burn out hot. What should you do?

[43:06]

He tried to ask the dojo Zen master, what should you do? If you attain enlightenment, what should you do? If you understand what's right gassho, what should you do? Ask a door. No answer. What should you do? When you do gassho, why don't you do gassho like this? No truth. That's why sutra says, Anuttasambuddhi is the way of active practice and passive practice. This, the way of active practice and passive practice is total picture of gassho. Going beyond passive or active or good and bad. This is right here. At that time, you can settle yourself on self. From now on,

[44:15]

the... I believe Buddhism has been polished by America. And will have to be polished by America. Then gassho of the door, painted on the door, I always tell you, what is right Buddhism? Right Buddhism. Try to ask a door. Try to ask a door. If you don't understand what Buddhism is, try to sit to the door, in front of the door. Until you understand completely what Buddhism is. Now,

[45:21]

the other door. The other door. The other door. Huh? If you don't mind. Huh? Uh-huh. Oh. He said, if that baby really said that, I'd cut him up and throw him to the dogs. Oh. Why don't you let him go, without cutting?

[46:27]

That's a good idea. Huh? You want, you want to let the dog go, free? What? Your question is, Zen master cuts the dog? No. Oh, I'm sorry. When, the story that goes that, when the Buddha was born, he said, I alone am the honored one, etc. And Chow Choo, Zen master, you think he was a talented master? Chow Choo said, if that baby really said that, I'd cut him up and throw him to the dogs. Throw him, throw him the dog? Throw him to the dogs. To the dog. If that baby really said that, I would cut him up and throw him to the dogs. Oh, yeah. I agree. Yes, I agree.

[47:34]

Let's follow. Right. Because, you know, I mentioned at that time, the purpose of Buddhism is to enable you, free. Okay? To be free is not to depend on something objectified. Okay? In other words, you have to understand through and through the great problem of birth and death. In other words, you as a man, you as a man who lives in modern day, not in ancient time. Okay?

[48:43]

In modern day, live, settle himself on the self, or learn the way how to live. Right now, right here, with probability, with dignity. Like a big mountain. But usually, we are always depend on something, rely on something, you know? So-called Amitabha, so-called common bodhisattvas, so-called organization of Zen Buddhism, so-called Zen center. If you depend on Zen center and practice following the schedule, you're very fine. So did I. When I was in the A.H. monastery, main schedule, complete schedule, offer to you.

[49:47]

Please, follow this schedule. So if you don't make a complaint, no trouble. Then, if you listen to the bell, a bell hanging down from the ceiling in the zendo, you try to go to the zendo and sit. No problem. But when I come back to the temple, really something happened. It's a murder. Because I need some problem, settled by others. A.H. monastery, I need to depend on something, you know? So-called A.H. monastery, so-called program, so-called program for daily life. If you are out of this schedule or A.H. monastery, you're completely upset.

[50:53]

What shall I do? Help! But, you know, while you are in A.H. monastery, you really believe firmly to be the second to none. In fulfillment of attaining enlightenment, you practice, doesn't it? Hard. You believe, wow, attaining enlightenment, I am enlightened person. Then you believe that you understand thoroughly the great matter of birth and death. No problem. But, on the other hand, the moment you crossed over the bridge which set up in front of the temple, A.H. monastery, suffering appeared.

[52:09]

Then what shall I do? So, the problem, the great matter of birth and death which you have understood in A.H. monastery is something, well, something offered by the schedule or A.H. or some big organization. In other words, you are completely infatuated by big organization. You are completely afflicted with big organization or A.H. monastery, so-called A.H. monastery and schedule, daily schedule. And then schedule and organization make you, what seems to make you attain enlightenment, but it's not real, attain enlightenment.

[53:20]

That's why the moment when you are out of A.H. monastery and daily schedule, you are completely upset. It is now practice, OK? In Zen monastery, Zen Buddhism try to, Buddhism tell us, through and through you have to practice until you understand absolutely, thoroughly, the matter of birth and death, wherever you may go. That's why Tosan Zen master burn out his heart, OK? In order to see, in order to test, Doyo Zen master to see if his mind is completely right. If he attain enlightenment truly, absolutely, it doesn't matter whether or not his heart is burn out.

[54:21]

Then he, Tosan Zen master burn out. Then Shakyamuni Buddha says, I alone am honored in heaven and on earth. Yes, I am. I settle myself on the self, absolutely, whenever I may be. That person who understand completely matter of life and death. That's why he stand up with double belly, pointing out the heaven with my hands, like this. Then Chao Chu throw him away to the dock.

[55:23]

But if you throw away to the dock out of the A.H. monastery and Tathagata, you are completely upset. You say, help, help. It's not real understanding of the life and death. You need more practice. So practice must be continued until you understand this point. That's why you have to practice without making complaint, OK? Try that. Try that. Then Anuttasambuddhi is the way of active practice and passive practice. Total picture of dynamic practice. Going beyond active or passive or good and bad or life and death.

[56:28]

That time you can show. Pointing out heaven with your right hand, pointing out heaven with the left hand. With imploring. Even though you are thrown over the big boat into the ocean, that's all. You know Roka, Ryoga? I think somebody should have learned his rap too. Did you? Did you meet? Yeah, he was a hermit who wrote many poems about how wonderful and mighty he was. And how great it was to be free from the world of desires. But I always thought that he was really free of all that. He didn't know anything about it at all. Oh yes.

[57:30]

See, it's OK. It's not necessary to burn out his heart. If you want to say. OK? It is not the matter of whether or not you should burn out or not. OK? That's the case for the relation between Tozen and Doyle. Heitoru Zen Bar Heitoru Zen Bar Heitoru Zen Bar

[58:00]

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