returning to yesterday's case of blue cleft with records, number 11. Engo introduces the story by saying, referring to Obaku or Wong Po, he was of the patriarchal line of succession. Even an emperor numbered among his disciples receiving his subtle teaching. Although he used very simple and ordinary language, what he would say would jolt astute, would start an entire assembly.

[01:23]

when he put his finger on something, a person's chains would break open. Their wooden collars, some kind of Chinese punishment, their wooden collars would break open. If he met a man, a person of spiritual eye, he just raised his finger, just raised his hand pointing upward. Now what kind of person was this? Do you understand his meaning? ponder this following story. That's the introduction. The story, as you remember from yesterday, Obaku, Wang Po says something like, you bunch of drug drinkers

[02:58]

scurrying about the countryside. What a thing for a student of the Dharma to do. Don't you know in all of time there is not a single teacher of Zen And some monk, who Engo says wasn't scared to lose his life, came forward and said, but Master, there's many monasteries training disciples and many sanghas directing their affairs. can miss me." And Ingo comments. He didn't give a complete or clear answer, but he's beginning to shake loose. He says, I didn't say there was no Zen, only that there was no teacher.

[04:28]

I don't want to force the seriousness of this question on you, but I'm going to treat it as a serious question. Ingo makes comments along the line, along each line of the parts of the stories in the Blue Cliff Records, and where he says he was of the patriarchal line of dharma succession. He comments, when you're using buckets, the buckets are too small. When you're drinking, just one cup is enough. And of course, traveling about China means also traveling about

[06:23]

in your own head about this or that. And the emperor, it means his teaching not only comes hand by hand from Buddha, but also reaches even into worldly life, touching everyone. When Suzuki Roshi gave his taisho on his 65th birthday that I told you about yesterday, he was regretting that his practice had not been sincere enough, but he was also despairing of his students' understanding,

[07:37]

He said, finally, that he had too many students now, and he thought we should go back to just counting our breathing. He said, many students come to me and say, I have been counting my breathing for one year, and now I think I should follow my breathing. Is it okay? And he said, I always say, okay, but actually I don't think so. I'm quite sure they get to twelve, forgetting to stop at ten, or they don't get past two or three. They can't do it thoroughly. He said, to just do some practice, sincerely, completely, is all we should do. He said, Koan study and Shikantaza are for students much more advanced than you, who can't even count your breathing.

[09:11]

It's true. When he was 65, he'd been sick with the flu quite a bit, and there were many new students, and he couldn't spend time with all of them. And he didn't have enough years to spend time with them over a long time. And I am much younger. My health is okay. but still I'm in the same situation I can't teach you because actually you don't know how to study Buddhist That's what this story is about, too. I want to teach you. My bones and flesh and mind are completely yours. But you don't know how to get them.

[10:47]

You're quite competent. Everyone in Zen Center is quite developed person. And your understanding of Zen, for many of you, is quite good. And study of Buddhism and your Zazen is quite good. But almost all of you miss the essence. And at that time, when Suzuki Yoshi was 65, Zen Center didn't have so much form. It wasn't settled, anywhere near as settled as it is now, actually. And too many of his good students were being caught by doing things. And he worried about they're substituted doing things for finding the essence of Zen practice. And whether we have a lot to do or just the daily work

[12:23]

But now we have more just daily work, not so crucial anymore. Still the problem is the same. If you want a practice to do, any school of Buddhism is better for you than Zen. any way, and there may be a very good way, a very good way to practice, to have something to do in your practice. Zen, there is really nothing to do. Getting Zen depends on what kind of person you are, what kind of person you become. by your concentration, by your effort in practice. On the airplane, I read about John Paul Getty. I think that's his name, John Paul Getty. Is that right? John Paul Getty? Anyway, he said, someone asked him, what does it take to be Getty?

[13:53]

And he said, it takes 35 qualities and everyone else only has 34. In Zen, it takes this 35th quality too, but you don't need 34, you can have 1 plus 35 or 7 plus 35. Any number, you can have 100 plus 35. But this one quality that you develop by concentration, suddenly your ear and eye is open and everywhere you see Buddhism and teaching. And you don't tell yourself You understand. You don't have to reassure yourself or count others' treasures, as Suzuki Roshi said. Everything tells you, and you don't mind, whatever it is.

[15:16]

So if we go back to simple breathing your concentration should be so steady that you can stay easily on each It's interesting how limitation, knowing your limitation, being willing to just be one facet of the jewel, opens endless facets to you. A more simple and ordinary you are when you thoroughly don't need anything anybody else's praise or anything when you can just be have a corner a restaurant or one seat in Zindo

[16:54]

the many-faceted world opens up. So it's strange, but when you're concentration, when you can stay with one thing, many, many things appear. When you can't stay with one thing, always scanning, Checking out things. Wanting to know something. Unable to do the simplest things in society. Stay awake. Follow your breathing. You'll lose the whole show. I don't like to say so, you know, because I don't like to discourage you. Because I'm completely, almost completely impressed with your practice. But it doesn't mean you don't miss the essence. Almost

[18:47]

All of you, I wish you understood more how to practice, how to open your eye. A few of you, I wish you knew better how to hide it, but most of you, I wish you knew better how to open your practice up. There, as Wong Po says, there is no, in this story, there is no way to instruct you in Zen. It entirely depends on your readiness. Even though Obak, Wong Po, is patriarchal dharma descendant, and even though he can break people's chains with one finger, and influence the emperor, he can't teach Zen to you. You yourself are completely Buddha or not,

[20:16]

you yourself arouse your way-seeking mind so you pursue accurately the intangible revelations that can come from your zazen or koans or your exact situation when your left eye and right eye notice the true world and the appearing world. I don't want to waste my time or give this community over to people who have given up real practice. Even though you can do many things well, you don't understand Zen.

[21:56]

even those who are quite good, as Suzuki Roshi said in his diction. I see something wrong in your lives, he said. If this is a serious question to you, I want to practice with you. Don't expect you to find excuses or some lackadaisical way to get through this sesshin, now familiar to many of you, sesshin. It's a matter of life and death. We'll take care of each other's remains. One day you'll have to take care of mine.

[23:24]

and I'll have to take care of many of your bones. But right now we have a chance to practice. I don't tell you so very often. Do you understand what I mean?

[23:47]

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