Since coming back from Tassajara in December, last December, I have concentrated on explanation of the Buddha, the person who is enlightened, one, in the verse of Freeman, freedom, according to the four vows, which Bodhisattva lives in vow. The last verse, as you know, that it says, the Buddha's way is unsurpassable.

[01:06]

I vow to attain it. I vow to attain it. This is the person, when you attain, when you attain the Buddha's way, when you vow to attain Buddha's way, it is when you become yourself who attain the enlightenment. Then at that time I explain what the enlightened person, for instance, what is Buddha, what is Buddha. Then, as you know, the Buddha means the person who attains enlightenment, or the person who has advanced continuously up to now, toward the future, towards life after life, toward

[02:24]

the direction of life after life. This is the Buddha, the meaning of Buddha. Then Buddha is the person who has constantly advanced, advanced through the past, present, future, life after life. But the question is how to realize, how to realize the way of life based on the Buddha. Excuse me. Then, I think I said, you stand upright, you stand upright with your foot, in the reality

[03:32]

of the present, you stand upright, wherever you are, you're a baby, you're an adult, you're American, you're Japanese, wherever you are, you stand upright with your foot, in the reality of the present, then the Buddha's life is continuously, continuation of standing upright with your foot in the reality of the present. That's all. So such a person is not the man who has super power, like a superman, such as walking on

[04:37]

water, or walking on the street with your hand, burning the fire on your head. If you go to India, I think some saint, saintly person is still practicing, or walking on the water. I think it is okay. That's all right, I don't care. But, such a practice, if such a practice should be the practice, practice what we must take into account in our daily life,

[05:38]

it is really impossible to put the practice you use in your daily life for an ordinary person. You know, if you want to become, if you want, if you have a strong desire to become a saintly person who is walking on, who is walking on the water, I think you can, it is possible. If you don't want, if you want to practice, you wouldn't practice forever, Buddha's teaching, you know. Buddha's way of practice, Buddha's way of teaching, Buddha's teaching must be open to not only the saintly person, a particular person,

[06:41]

to all human beings, Japanese, American. If so, important point is, question is, how to put it into practice in our daily life, even though you don't know the Buddhism logically in terms of metaphysical viewpoint. A viewpoint. Then, strictly speaking, how to, how to put the Buddhism into practice is to stand upright with your foot, that's all.

[07:44]

There is nothing more. It's very simple. But, it's simple way of life is very difficult way of life. Very simple. Then, sometimes I mention, but as long as, unfortunately, as long as you have the function of a brain, you think your brain is always like a, what would you call, like a watch, like a clock, pendulum, like this, always. But that's okay, that's okay. You are pendulum is okay, but the important point is how long. How long it depends on. It depends on how long you sway to the right or to the left,

[08:52]

whether you become Buddha or not. Okay? But usually, we are always, our mind is always like this, you know. It's pretty difficult to put it back, you know. Even though you practice hard, it's pretty difficult. You're always like this. Next moment and after this side, you know. But enlightened person is to sway very quick, like this. And then, he let his mind get back to stand, to the state, to the state that he is stand upright

[09:56]

with his foot, you know, like this, like this. But in my case, my mind is like this. It's pretty difficult. It's pretty difficult to get back, you know. It's pretty difficult. But enlightened person is very simple. The enlightened person or unenlightened person, a boss stand upright on the earth. This is true. Because Buddha says, all sentient beings become Buddha. Sentient beings and non-sentient beings become Buddha. So, we all stand upright on the earth. The question is how much, how long sway to the right or to the left.

[11:04]

So, you know, you realize this situation in your life. If you don't know, it's pretty difficult to attain enlightenment. Then, such a person is called, according to the Dogen Zen master, man of Bukkojo, I said long ago, I think. The Bukkojo, Bukkojo no hito, Butsu is Buddha. Bukkojo is to advance, advance, to make progress, to make progress toward Buddha. But in this case, what the man of Bukkojo,

[12:05]

what is the man, what is the man who is continuously advancing toward Buddha? Then today, there is a very interesting koan with Jokers in Shobo Genzo. And the Dogen tries to make a commentary to this koan. Today, we will discuss this koan. This koan is the conversation between the Koboku Zen master,

[13:11]

Koboku Zen master who is, who was a disciple of Fuyo Zen master, Fuyo Zen master. And disciple, and his disciples. Then, first of all, I will read this koan. Listen carefully. uh, listen carefully. What is Bukkojoji? The Bukkojoji is, uh, in other words, what is Bukkojoji means,

[14:17]

is there something with, yes, is there something with which uh, is making progress toward future, toward Buddha, toward Buddha. So, Butsu is Buddha, Kojo is to advance, and Ji is a thing, a thing. So, what is Bukkojoji? Then, Koboku Zen master says, here is a man whose six organs are deformed and whose seven, whose seven senses are incomplete. He is a man of great Ichantika in Sanskrit, Ichantika in Sanskrit.

[15:19]

Uh, he is a man of great Ichantika who has no seed of Buddha nature. He slays Buddhas whenever he sees. He slays patriarchs whenever he sees. There is no room for him to be even in heavens. There is no gate for him to go through even in hells. Well, have you ever seen such a man before? When you see him, you realize that he is just a sign-diver, as we'll explain later. He is just a sign-diver. He is always dozing off.

[16:22]

He is always talking in his sleep. This is the old story. He is a man whose six organs are deformed and whose seven senses are incomplete. You know, the six organs are deformed. You know, because what kind of, what is a man who is always making the unflinching effort to advance towards Buddha? He says such a person whose six organs are deformed means he hasn't, he hasn't ears, nose, eyes, mouth, hands, and body.

[17:26]

That seems, it seems crazy. And whose seven senses are incomplete. And also he can't see it. He can't see something. He can't hear something. He can't taste it. He can't touch it. Touch something. Complete nothing. Like a ghost. And also, and also he is a man of great ecstasy who has no seed of Buddha nature. Where he is like a gang, you know. He has no Buddha nature, who has no seed of Buddha nature. The ichantika means the person being unreceptable to the Buddha's teaching.

[18:40]

We never, we never have the seed of Buddha nature. This is called ichantika in Sanskrit. So in Buddhism, in Buddhist, in Buddhist history, the Buddhist scholar discussed whether the ichantika will attain enlightenment or not. In Mahayana Buddhism, the scholars leave a proof that even they, even ichantika's person attain enlightenment. Anyway, he is a man of great ichantika who has no seed of Buddha nature.

[19:45]

He is like a gang. He has no eyes, no ears, no mouth. He can't see anything. He can't hear anything. And also, he is a gang. He is a gang. What's kind of gang? Gang? Gang. Gang. G-A-N-G? Gang. Gang is a group of people. Huh? A gang. Oh. What do you call a bad person? You mean gangster. Gangster. I see. He's a gangster, you know. He's a gangster with no ears, no eyes, no mouth. He can't see anything at all. He can't hear anything at all.

[20:46]

And also, the terrible is that he slays Buddhas whenever he sees. He slays patriots whenever he sees. That's terrible. And then where will he confess? Where will he then confess? Where will he be going? Toward heaven or hell? But there is no room for him to be even in heaven. There is no gate for him to go through even in hell. It means there is nowhere for him to go. How can you explain this person? Gangster?

[21:51]

I don't think so. More than gangster. And then Kamo Zen Master says, Well, have you ever seen such a man before? When you see him, surprisingly speaking, he is not a particular area of character, personality he has. He is just a usual person, not a usual person. More than usual person. Going beyond discrimination. Then he says, When you see him, you realize that he is just a saint devil.

[22:55]

A saint devil is... It is called also four necessities. Four necessities are water and salt and container or vessel. And horse and a horse. These four are called a saint devil. One chapter of Shobo Genzo is devoted to the person who is interested in a saint devil. Saint devil is a person who is very sharp. Very sharp.

[23:59]

Who is quick to bring the water or salt or vessel or a horse according to the requirement of a king. So, a saint devil means a person who is very sharp, clever or wise. Or shrewd. Oh, I'm sorry.

[25:09]

And then when you see him, you realize that he is not... I said that he is just a saint devil. But I'm sorry, he is not a saint devil. He is not a saint devil. He is always dozing off. He is always talking in his sleep. And then Koboku Zen Master says, Such a person is a person who attains enlightenment. And Dogen Zenji gave a commentary to this quote. The first, his commentary is given to

[26:23]

the person whose six organs are deformed. You know, the six organs are deformed. Seven senses are incomplete. As mentioned before, our six organs or seven senses are always operating, always functioning according to time and circumstances. When you listen to the sound of a bell, the organs of healing immediately start to work.

[27:25]

What kind of bell? What sound? Even though you sit there and think your six organs or seven senses are functioning, always. You know, the Nanda, who is one of the Buddhist disciples, his motivation of becoming a priest was very interesting. The Nanda was the Shakyamuni Buddha's brother-in-law,

[28:44]

or the Shakyamuni Buddha's first mother's son. This is his Nanda. His name was Nanda. One day he got married with a beautiful girl named Sundari. One day, he was helping to draw her eyebrows with eye pencils. Before the mirror. At that time, Shakyamuni Buddha and Ananda, they came to practice begging.

[29:57]

Then in India, they used to, they had the custom to give some food when the priest came to ask for food. Then Nanda says, oh, I have to, I have to immediately to go to live here. I'm sorry, I have to give, I have to go to give some food to the Shakyamuni Buddha. Then Sundari says, oh, wait a minute. You know, one of the Shakyamuni Buddha's disciples, they became the Shakyamuni Buddha's disciple when, the moment when he tried to give some food to the Shakyamuni Buddha.

[31:08]

So Sundari says, I was, I am wondering, I'm, I'm afraid, I'm afraid you will, you will become a priest if you go to, if you go to give some food to Shakyamuni Buddha. So all you have to do is to help me to draw her eyebrows with eye pencil, you know. And don't, wait a minute, please stay here. But he, he went, but he went to give some food. Then he go to the kitchen and ask a cook, please give me some food for Shakyamuni Buddha. But when you, when he go out to, go outdoor, go out of, go outdoor,

[32:22]

Shakyamuni Buddha was not there. He is going, he is walking far away. And then Nanda, Nanda thinks, wow, I have to, I have to, I have to catch up with him. Unfortunately, his disciples came to, came to the Sundari, Nanda's house to ask for food. Then he, Nanda says, would you bring this food to the Shakyamuni Buddha? The Ananda says, oh, that food is given, the food must be given to the Shakyamuni Buddha. So you should go, you should go to the Shakyamuni Buddha's place.

[33:27]

You should catch up with the Shakyamuni Buddha and give, give them to him. Then he running, he was running, trying to catch up with him. But in the story, in the sutra says, that time he couldn't, he couldn't catch up with Shakyamuni Buddha. Because Shakyamuni Buddha has the wonderful powers. The Jinzuriki in Buddhism, the super power anyway. They are lost. Then Nanda, the Nanda, Nanda is, Nanda is in the Shakyamuni Buddha's monasteries when he was realized.

[34:28]

Wow, I am already, I have been in the Shakyamuni Buddha's monastery. Wow, that's my mistake. But I am very sorry, it's too late. The Shakyamuni Buddha says, oh, Nanda, you are here. You want to become a priest? Then Nanda says, Nanda says, Nanda, Nanda was at that time hesitating to take answer yes or no. Oh, well, then at that time, quickly, immediately Shakyamuni Buddha asked Ananda, hey Ananda, Nanda want to become a priest. How about shaving his head? Wow, oh, it's my, it's not my will. Then at last, he was shaven, the Ananda shaved his head and he become the priest anyway.

[35:43]

But actually, he doesn't want, he doesn't want to become a priest. So day after day, he tried to watch the chance to escape from the monastery. Then one day, Shakyamuni Buddha and his disciple, they must, must has gone, must go, must go out of the temple. Then, and ask Nanda, ask Nanda to take care of monastery while they will be out. Then Nanda think, wow, that's good chance for me. Then, he tried to escape from the temple.

[36:56]

At that time, he thought, well, I have to escape, I have to go. No, I have to use, you know, the back street, I have to use back street, not the front street. Because front of the Shakyamuni Buddha and their disciple use always front street. So if I go, if I should use the front street, I would, I would meet Shakyamuni Buddha and his disciples on my way of escaping from the temple. Then he decided to use the back street. Then he escaped. But unfortunately, at that time, Shakyamuni Buddha used the back street. And then he found Shakyamuni Buddha walking, coming up to him, wow, then he hide, he hide some big rock, like this.

[38:10]

But then, at that time, when Shakyamuni Buddha is coming close to him, the wind blows. And sutra says at that time, his robe, some part of his robe, they stick out of the rock, like this. And then Shakyamuni Buddha found that Nanda being behind the rock, oh, are you Nanda? Nanda says, oh, yes, I am Nanda, what are you doing, what are you doing behind the rock? He said, I am trying to escape from the temple.

[39:14]

Then, oh, you are trying to escape from the temple. Well, that's good. But before escaping from the temple, I will, I have something to show you. Have you ever seen the, what do you call that, the Kozui-sen? Kozui-sen, which is one of beautiful pond, filled with perfume water, very beautiful pond, it is called Kozui-sen. In Sanskrit, Gandhamadana, Gandhamadana, have you ever seen Gandhamadana? Then Nanda says, oh, I have never seen it, okay, I will show it.

[40:23]

Then Shakyamuni Buddha, they covered over his head with robe, like this. At that time, Gandhamadana appears suddenly, before Nanda, wow, beautiful. Then he is looking at the Gandhamadana. Then Shakyamuni Buddha says, have you ever seen something in the Gandhamadana? He said, oh, yes, I found, I found something. Oh, yeah, that, it is, it is very old shabby, shabby monkey, with blind one eyes, running sore. Oh, that is a very miserable monkey, isn't it?

[41:26]

Oh, yes. What do you think, what do you think? Your wife is beautiful or monkey is beautiful? Which of them do you think beautiful, being beautiful? Which of the, which of two? Do you think of becoming beautiful? Nanda says, of course, of course, my wife is very beautiful. You know, monkey is beyond discussion, you know. That monkey is beyond my discussion, between two. Of course, I see. Then Shakyamuni Buddha says, I have one more thing to see you, to show you.

[42:30]

Have you ever seen heaven before? Nanda said, oh, I have never seen it. Okay, I will show it. Then he covered his head, over his head with a robe. Then heaven appears. Then at that time, he found more beautiful than the scene of Sundar Madana. Because heaven is very beautiful, you know. Lotus flowers, beautiful garden, beautiful mountains, heavenly beings. Then also, Nanda found, finds many girls, men and women dancing, you know.

[43:33]

Not hippie dance, you know. Not folk dance, not modern social dance. Very beautiful, more than social dance, more than hippie dance. Very beautiful. So he is completely attracted by this dancing, you know. Then he is looking at, looking at again and again. But there is the most beautiful girl. He finds that there is most beautiful girl with a pensive feeling, pensive look.

[44:35]

Then Nanda says to Shakyamuni Buddha, Buddha? What's the matter with that most beautiful girl? What's the matter with her, that girl? Nanda says, oh, she is, she is, she has very pensive looks. And then, is she dancing with men? Nanda says, no. He doesn't, he is not dancing with men. He sits, he sits at the corner with pensive look. Nanda says, would you ask, Nanda said to the Buddha, would you ask her, her? What's the matter with her, what happens? Then Buddha says, oh, it's not my business.

[45:44]

You go, go to, try to go and ask her, what's the matter? Then Nanda went to the heaven and asked her, what's the matter with her? And she said, oh, you know, the person named Nanda, this beautiful girl said to Nanda, you know, you know the man named Nanda, who has become the priest, just a couple of months ago. I am waiting for him to get married with me.

[46:59]

After he said that he will get the great merit to get married with me, then I am waiting here for him to get married with me. Then Shakyamuni Buddha said, then Nanda was very surprised at this news, you know. Wow, Nanda is I, I am Nanda. Wow, she is very beautiful, more than my wife, Sundari, he thought, you know. Then Shakyamuni Buddha asked, what do you think? What you do is beautiful? Your Sundari is beautiful or that girl is beautiful? Nanda said, of course, my wife Sundari is beyond my discussion, you know.

[48:08]

That girl is very beautiful. I see. Then what are you doing? What are you doing? Are you escaping from the temple or are you staying in the monastery? Of course, I will practice, I will practice Buddha's teaching. How come? He said, I want to get married with her. Then he practiced day in day out very hard, you know. Then whenever he go to the Zazen hall, all monks leave the Zazen hall. In the beginning, he doesn't know why they leave.

[49:13]

Right after being in the Zazen hall, then he sit, he sit by himself in the Zazen hall. Day in and day out, all day whenever he went, he go to the Zazen hall, all monks leave. That's funny. Then next time, he changed his mind to practice in a field or mountains or forest. Then he went to the forest, he go to the forest to try to sit. That time Ananda was there. Then he tried to sit, when he tried to sit next to Ananda,

[50:16]

immediately Ananda leaves again. It's funny. Then he asked Ananda, what's matter with you? How come leaving? How come leaving here? Then Ananda says, your Zazen, your practice is not true practice. You have some desires. You have some desires whenever you practice Zazen. In other words, you have some purpose. Our practice is not something like that.

[51:26]

That's why Ananda, all monks leave. Then Ananda asked Shakyamuni Buddha, what shall I do? Then Shakyamuni Buddha asked him, have you ever seen a hell? He said, no, I have never seen it. Then I will show it. At that time in the hell, there are many people, countless people, who are suffering from punishment anyway.

[52:34]

Someone is boiling in the big kettle. Someone is walking in the fire. But he found something funny because there is just one place where a devil concentrates on making fire beneath the big kettle. Which is completely emptiness. No water, no oil. But this devil

[53:38]

devotes himself to making fire beneath the kettle. Then Ananda asked what's the matter? Then Shakyamuni Buddha said again, you try to go. Ask that devil. The devil said, you know the person named Nanda? His practice is always expecting something. He doesn't follow the true practice. Then if he should follow such a practice, after his death,

[54:42]

he will go to the hell. And I am waiting for him to come here. So from now on, I am waiting for him making this kettle heat. Wow, that's terrible. Then, Shakyamuni Buddha says, do you understand your practice? He said, I understand. Whatever you do, not only Nanda, but also all of us, we are always something, some purpose, some desires. Whatever you do,

[55:45]

good and bad. It means your six organs are always functioning. Your six organs are not deformed. Your seven senses are always functioning. Even though you do some good, you attach to the deed when you do some good. When you do some bad, you attach to it. Actually, it's pretty difficult to become a person whose six senses are deformed

[56:47]

or seven senses are incomplete. You know, I always ask to myself, I shouldn't be delighted in some compliment, but when you make a compliment, when you give some compliment to me, your reaction is pretty good. Thank you very much. My face is smiling, you know. Thank you. Thank you. It means some of my seven senses are starting to work. Wow, yes. My lecture was good, yeah. I think so myself. Then next time,

[57:53]

nobody says to me, your lecture is pretty good. What's the matter? My lecture was pretty bad. I don't want. I will not give any lecture anymore. Then it makes me very pensive. Whatever, whatever they are good and bad, your six organs, seven senses are functioning. But important point is seven senses or six organs just stand upright. That's all. You said to me, your lecture is pretty good. Okay. Your lecture is pretty bad. Okay. Nobody said to me, okay, six organs,

[58:54]

seven senses stand upright with their foot. That's all. Without working, just stand up. Then Dogen Zen says, the Buddha's eyes is, Buddha's eyes is, a man replaces his eyes, his eyes with a false eyes. No, I'm sorry. Buddha's eyes is that a man finishes replacing his eyes with false eyes.

[59:56]

That a man finishes replacing the nostrils with bamboo tube. Bamboo tube. Dogen Zen says, how about replacing your nose with the bamboo tube? Bamboo tube. If you replace your nose with bamboo tube, if you replace, if you have finished replacing your nostrils, nostrils, with bamboo tube,

[61:06]

it is not necessary to sniffle. Because nasal mucus is just running down. That's all. It's not necessary to sniffle. If you have real nose, you know, you have to sniffle like this. Then Dogen Zen says about finishing, try to finish your replacing. Your nose

[62:07]

with bamboo tube. Just bamboo tube. Just leave nasal mucus running down like a baby. That's OK. That skeleton, that a man's skeleton, a man has finished replacing a skeleton with a deeper four night soil. You know, Rinzai Zen master says to his own monks, you should believe the Zen. Can you believe the Zen with which

[63:10]

all of you become Buddha? Nobody take answer yes. So Rinzai Zen master says, I bet you will become Buddha if you practice Zazen. If you shouldn't become Buddha through Zazen, try to make a deeper four night soil with my skeleton after the death. This is what Rinzai Zen master says. It's not necessary to keep my ashes or skeleton as a worship, as the object of worship. How about

[64:14]

trying to make a deeper four night soil with my skeleton. What is it? What is it? What is it that you have finished? Replacing, replacing something through and through. This is the person whose organs, six organs are deformed. Ah.

[65:17]

A golden, a golden Buddha, a golden statue, Buddha statue, a golden Buddha statue must pass through the kiln, a kiln, where there is burning fire and become a real golden Buddha statue because six organs are deformed completely. You know, the Katage said Zazen, you know. Katage gave a lecture. All I have

[66:36]

to do is to concentrate on speaking something in English, not in Japanese. Whatever kind of criticism to be given to me. Then, at least when I, while I have, I concentrate on giving a lecture. At that time, you may say that Katage, a person named Katage speaks something about some aspect of Buddhism. Then from this point you say, oh, his lecture is pretty good. Then, you may say that,

[67:38]

Katage is such a person, like this. You try to offer some prize, you know, to my lecture, to my personality, to my face, to my body, to my smiling face, or whatever. But, when I want to, if I want to give, if I want to become myself in the true sense, I have to pass through the big kiln, where there is a fire, a burning fire.

[68:39]

The Katage is good, his lecture is good, many kinds of fires, you know, in the big kiln. Anyway, I have to pass through this, which is called, which is named Katage, which is called lecture, delivered by Katage. And then, at that time, Katage, or lecture delivered by Katage, burn out, in the kiln. I don't want, but anyway, I have to pass through this. Nevertheless, my six organs, or seven senses, just stand, apply. At that time, no name, which is called Katage, no particular type of lecture,

[69:42]

which is called, Katage has delivered. Just lecture, just men sit here, and give lecture, speak, mouth, walk. The same must be said to the Dogen's commentary. The golden Buddha must pass through the big kiln, where there is a big fire. Then, after that, he must become a real golden Buddha statue. And, a Buddha statue made by the mud, I pass through the big ocean. And, after that,

[70:43]

he becomes a true Buddha statue made by mud. the wooden Buddha statue must pass through a fire. This is Rokkon Fugu, in Japanese, main six organs. So, anyway, the you must become yourself whose six organs are deformed. You have to find the main six organs. Just the six organs stand in the reality of the present.

[71:49]

Right now, right here. The incomplete seven senses are like a wooden broken rattle. A wooden broken rattle. You scoop water, you know. Whatever you do, good or bad, you say, your lecture is good, I always scoop something good with a complete rattle, not incomplete rattle. The incomplete seven organs is a wooden broken rattle. A ladle, I'm sorry, a ladle.

[72:52]

You know, that's okay to scoop. That's okay to try to scoop something. If you want to try to scoop something, please use a wooden broken ladle, okay? To slay Buddha, slaying Buddha is meeting Buddha. Encountering Buddha. How to kill, how to slay Buddha? Without meeting without seeing, without encountering the Buddha. If you want to kill the Buddha, you have to encounter, you have to see, you have to get taste of it with body and mind.

[74:01]

At that time, you can kill. You can slay Buddha. When you see Buddha, it is possible to slay Buddha. You know, then if you want, if your six organs just stand upright, then what the six organs stand just upright is to realize that they exist, the six organs, you know. In other words, you have to realize the six organs,

[75:03]

the least six organs, they are not six organs. If you try to enter the heaven, heaven completely collapses. Heaven is completely collapsed. When you try to go to the hell, it is completely broken out. You know, let's imagine, let's imagine who is what kind of man there is

[76:04]

who attains enlightenment, who is called a person, who is called Buddha. He is like a gangster with maimed, maimed six organs, incomplete seven senses. And also, there is no room for him to be left, even in heaven, even in hell. How should you do? If you have even the slightest room for you to go

[77:04]

there, you have to walk on the street with your hands, you have to walk on the water practicing hard. There is no room, there is no room for you to go, to get out. And then, what should you do? At that time, what is this, how do you imagine, how would you imagine such a person who is [...] completely at a loss what to do. There is no room for him to go even to heaven, even to hell.

[78:06]

With maimed organs, six organs, with incomplete seven senses, just seven senses, just six organs are here. And then, Dogen Zen says, or the Koboku Zen master says in Koan, how about trying to see him? Do you think you will you will be surprised at at seeing him, to see him? You know, there was a famous Zen master in China who was very popular at that time. Zen Emperor Emperor was

[79:11]

anxious to see him because he was very popular. Then he thought how how great man he would be. Then he went to the he visited his temple but at that time the master concentrated on reading reading some record written by patriarchs just reading without looking back towards Emperor who is who being about to enter into the temple and to ask Zen to speak up something.

[80:13]

Then Emperor says I thought I thought that this Zen master would have been a great man among the priests in China. He would be he would have been greatest greatest but when I when I have met him right now I think he is not greatest man he is just usual person. He said he said to himself you know and then he tried to he tried to go back and that time the Zen master hey wait a minute why do you find

[81:27]

why do you not realize under your eyes becoming valuable why don't you why don't you let your let your mind Buddha's mind becoming valuable offer the price offer the value to your mind then if you see him if you try to see such a person who who attain the enlightenment you imagine how greatest how great he would be but if you if you meet if you try to see if you see him

[82:28]

he just smiling simple start smiling when you see something and he also he is not the sane devil he is not sharp shrewd person spirit of his character he is really dumb whatever he do he does also he is always dozing off if you doze if he is dozing off all day I think he is also talking in his sleep

[83:35]

it means he dozing off talking in his sleep he is the state of the state of mind based on based on emancipation freedom you should realize you should realize how important this is the whole universe the whole universe whole universe the mountains the rivers

[84:39]

the stars the sun, the moon our friends we are already a good friend with whole universe even a jewel even a rock the whole being the whole being of the jewel's life rock's life are the manifestation of the universe I think it means

[85:45]

as Shakyamuni Buddha Buddha says right after when he attained enlightenment sentient being, non-sentient being become Buddha Dogen Zen says you should consider again and again this quote given by Kubo Kusen master that's all what Dogen Zenji commentary to be given in this Shobo Genzo so the

[86:47]

Bukkojo or the person who enlightened person Bukkojo the man of Bukkojo Bukkojo which means to advance constantly toward Buddha or the enlightened person who has advanced constantly toward Buddha from past through present to future to afterlife after, and life after life the enlightened person is not special the enlightened person

[87:51]

is not with special area of his own character he is just usual person ordinary person with smiling face with functioning six organs seven senses nevertheless enlightened person is devoting himself to become himself or to settle himself on the self through and through it means the person who has a named six organs

[88:51]

seven senses incomplete seven senses then whenever you see whenever he see Buddha and patriarchs he says also there is no room for him to go to be even in hell or even in heaven katage with no katage, no name of katage just speak just give it out the person who all of you with no name above sign listen to

[89:58]

lecture which means settle themselves on the self then this is shikan this is shikan taza this is the meaning of shikan shikan is not just said sit on round cushion your shikan is to let you become comfortable to let you take a rest on the round cushion and you think it's you feel peace you sit on the round cushion with six organs and seven senses also you should settle yourself on the self with

[90:58]

named six organs incomplete seven senses at that time zazen let you do zazen you don't do zazen for this as i mention very often you should take considerate attention considerate care of your all part of your body and mind and in zazen and head mouth, eyes about your eyes about your mouth with whole heartedness complete

[92:01]

whole hearted care of your zazen is do zazen in shikan in shikan whole heartedness your six organs just do zazen seven senses just do zazen this is called bukkojo no hito in buddhism our practice is not to get mysterious spirit through practice zazen whatever kind of dream you dream if you chase after the dream or day dream

[93:04]

or day dream whatever kind there you will be at loss what to do with yourself right before you you die as mentioned before lady ask the priest i want to die with peace he said try to chant the name of buddha she start to chant the name that time she dream some wonderful imagination of amitabha coming down from heaven with 25 bodhisattvas wearing beautiful robes carrying beautiful flowers that time she ask the priest what shall i do because she don't know

[94:06]

what to do to see this beautiful to see the amitabha to see the real dragons

[94:14]

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