I vow to taste the truth of the Tathagata's words. Good evening. So, yes, Dogen's Standards for the Pure Zen Community. Do you know who Dogen is? Yes. Oh, okay, good. Okay, this is his writings about community. And there's a place here where he's talking about, and I know I must have just passed it, where he's talking about the director and how sometimes there are people without faith and we must just kind of encourage them to be on their way and stuff. The directors or the students? No, the monks, the practitioners.

[01:03]

Oh, wait. So, yes, the section on the director is pretty interesting. I've referred to a couple of little things, but I wanted to go into it more tonight. Because it just talks about kind of the basic understanding of what we're doing here. Oh, well, the whole book is there. I can't find... Well, it does say about the director, if their capacity for accepting monks is not generous and their heart of affection for monks is not warm, the director cannot protect the assembly. And it talks about the things that the director is supposed to provide. Oh, well, anyway, I can't find that part. Last time we started, we ended, we didn't quite finish, I don't think, that story about the work leader. Maybe we did.

[02:05]

Before we get to the work leader, though, does anybody have any other questions about anything else that we've talked about the last five weeks? Okay. Who would like to read a story? I actually have a question. You have a question? Okay. So I just wanted to throw this out because this is called the pure standards, for example. So it says if there's some... You want to know where the impure standards are? Yeah, or if we basically live in pure standards, or... I think there's some... I kind of like, there's this, of all the temples in Japan, you know, that kind of went by or whatever, did anybody ever read this and actually try and live with this? Oh, yeah.

[03:11]

Oh, yeah, all the Heiji monks carry this book, I mean, actually, with them when they travel. I mean, this is one of the texts that they're supposed to, that they actually study. Still. Yeah, definitely. Very few... Especially the practical things, you know, about the study hall and the monks, so... Yeah, definitely, people have, I mean, you know, not great numbers of the Japanese populace, but Soto Zen monks, yes, definitely. But were you asking... Well, probably has been at times. I mean, in the introduction, it talks about how it was... I mean, all of Dogen was dusty for a few hundred years, and I don't know... So this collection of Dogen's essays was kind of put together as the appendix describes. Maybe I'll get to that. So the Tenzo Kyokun and the Standards for the Temple Administrators, the last section that we've been reading a lot of,

[04:14]

had been put together earlier, like in the maybe 1400s, but 1667, the 30th Abbot of Eheiji put all of these particular essays together. On 205, he says, Since Baizhang first presided as Abbot, with clear monastic standards up to the present, many Zen shingis have appeared. Also, we have Dogen Zenji's writings, which match all the others. When he lived at Eheiji, he bestowed model examples in various writings, such as the Tenzo Kyokun and Chiji Shingi. As they were sealed up in the dust and hidden in the mists, to see a bit of them was rare, to hear of them at all was uncommon. When I had come to stay at this mountain, Eheiji, I was able to encounter these writings in their worm-eaten container. It was just like finding a jewel, shining in the dark during a long gloomy night, and I danced with joy. As I patiently examined them, these words had the natural simplicity of our country's early literary style. So a lot of this writing,

[05:16]

these particular essays, aren't as polished literarily as Shobo Genzo. So maybe, you know, I think it's not unlikely that, like for example this last collection of stories and instructions, that he, Dogen, would have kept working on a bit more, adding things to if he had lived longer. So this is from the last part of his teaching career. So... Were you sure he got more? Excuse me? He got more, or less wide, or less... Well, that's... By one story, is that right? Yeah, that's what the scholars say. So do you understand what she's referring to, that Dogen early on was, in the Shobo Genzo writings, and Fukunza Zengi, and, you know, his writings are more inclusive about Zazen and the application of Zazen to everyone, and in the later writings, which these are part of,

[06:18]

he's focusing more on the monastic community. And a lot of scholars in Japan and America have made this sort of big schism where he had, there was a first half, there was an early Dogen, and there was a later Dogen, and which is the true Dogen, and some say that the first one is, and some say the last one is, and, you know, they have all these scholarly... Brouhaha's about all this, and it's, you know, to me it's just nonsense. You know, he was promulgating Zazen, but then he, in the latter part of his career, he wanted to develop a community and a cadre of monks who would continue the teaching, and so that's what he's focusing on. That doesn't mean that he has refuted, you know... I mean, in the Bento Ho here, which we haven't gone over, but we could, he talks about Zazen, you know, the regulations for the study. He has a section, part of which is similar to Foucault's Zazen, but, you know, he's still, Zazen is the heart of it,

[07:21]

but he's trying to establish a community of people to actually carry this on, and he succeeded, you know, in one way or another. So this doesn't mean that this contradicts the early stuff. There is the thing about some of the early writings talking about how laypeople can become enlightened too, and so forth, and in the later writings, there's been a lot of attention to emphasizing ordination and the monkhood, and to me... Oh, I talk about this in the introduction that I wrote to this, but I think he was just talking about the transmission of the teaching that has been done by monks, and that was true at his time, historically, and actually is true up till the present, and still in our lineage, but that doesn't... So there's a distinction there between having full realization of the Dharma

[08:22]

and having realization of the Dharma such as to transmit it to later generations, and so forth. So to me, that doesn't refute the idea that laypeople may have complete realization, but that's not what they're doing in their life. I don't see it as contradictions. I don't know if that's what you were getting at, but you brought up the thing about this... Pure. Well, okay, the word pure in the title, as I translated it, is somewhat ironic, intentionally, because, and it's... Shingi means... Shingi means pure, pure standards, pure criteria, pure... Not really regulations. One of the reviewers for Sunni Press who reviewed the manuscript said he thought that, really, it didn't mean pure standards, it meant standards for the pure community. In any event, with the stories we were reading last time

[09:24]

about Wuzhu and Wushan, clearly he's not talking about purity in the usual sense. He's talking about pure intention. He's not talking about everybody being, you know, conventionally, morally pure. So he's talking about the deep inner intention, and that's what we can see through this. For example, the story about the work leader, where he... We had a number of stories where the person... where he praised someone for... in cases like students that beat up the teachers and stuff like that. So it's not that he's into violence, you know. I mean, he's talking about... Mostly these are from the Rinzai lineage, but... He's... You know, the thing that cuts through all of this is the commitment. So I wanted to read some more of those stories tonight

[10:26]

and just try and get more of a sense of what this is about. And there's kind of a hard side to it, and there's a very gentle side to it, too, and they're both there. So... Anyway, who would like to read the story that we started with at the end last time about the work leader? Or were there any other questions? We don't have to read from this. We can just talk, too, you know. Can I read? Kirk, page 143. Zen Master Baofu. Here is an example of a person of the way who served in the maintenance department, or was it the fields, anyway? Beginning tomorrow, the fields. Here's an example of a person of the way who served as work leader. Zen Master Baofu was a darn heir of Wei Tang. Once when Wei Tang just raised his fist, Ben Quan was struck through and actualized

[11:28]

as a source. He was eloquent and sharp-witted. When government official Shan Ku Hong first entered practice, he asked Wei Tang, which persons here are worthy of having discussions with? Wei Tang said, Ben Quan now is supervising workers in constructing rice fields. Shan Ku went there together with Wei Tang and said to Ben Quan, Work leader, tell me, do you know that a freestanding pillar gives birth to a child? Ben Quan answered, is it a boy or a girl? Shan Ku hesitated. Ben Quan shook him. Wei Tang said, do not be rude. Ben Quan said, if I do not hit this wooden dummy, when will he ever get it? Shan Ku laughed loudly. Temple administrators and department heads should not simply give priority to purity. Definitely only those

[12:29]

who embody the way should be selected to fill these jobs. Here are some examples of minor differences Thank you. Do you understand the point of this question? Maybe we should start with Dogen's comment. Temple administrators should not simply give priority to purity. Only those who embody the way should be selected to fill these jobs. Embodying the way is the point. Not our ideas of purity. It seems to me that the problem is that embodying the way still can be a subjective idea. My subjective idea of embodying the way isn't the same as somebody else's. That's why these people

[13:29]

are always going to the teacher and, you know, kind of conferring. But even the teachers, it's another subjective idea of embodying the way. And even teachers disagree among themselves about what embodying the way is. Well, that's true. Well, that can be true. But do you know that a freestanding pillar gives birth to a child? I've never seen it happen. Well, when you've seen that happen, then that's good. That's a very honest answer. So, when you see it happen, how does that align with the teaching? How does that align with the, you know, with the example of the old stories and with the teacher? And you have to find a teacher you have a particular affinity with.

[14:31]

So there's the story we read of the tenzo who got thrown out of the temple for stealing, who actually, you know, had come a thousand miles to study with that teacher and ended up coming back and staying with him, and so forth. So, I think this knowing about a freestanding pillar giving birth is important to that. I mean, I think it addresses what you're saying. This is a matter of one's own experience. So this is... Did you know about that, Tom? A freestanding pillar? Yeah. As part of another story? No, just, you know, there's also a story, there's a similar story about a dragon howling in a dead tree. So, when you give up, you know, then there's, you know, out of a rock a flower blooms. So this is what they're talking about here.

[15:32]

They're talking about how does the practice come up? How does the true practice come up? How do we really experience it? And this lay government official who is actually, when it says he had entered the way, entered practice, this means he had some experience of this. So he goes and, you know, talks with this work leader and says, did you know that, you know, a dragon howls in a dead tree? Or a freestanding pillar gives birth to a child, and the work leader says, is it a boy or a girl? And... Which if... if it's true at the moment that the pillar isn't capable of this, he should have an answer for that. Yeah, if he knew what he was talking about, he would have known. If he's not just hanging on to it. Right, if he's not making something up or, you know, repeating some story here somewhere else. Being a wise guy, it sounds like he's... Well, he hesitated. Yeah. He hesitated. And so the work leader shook him.

[16:34]

And the teacher who was watching all this said, don't be rude. And this answer is great. If I do not hit this wooden dummy, when will he ever get it? And he got it. You know, he laughed. So sometimes you have to hit a wooden dummy for it to give birth. In martial arts, in many martial arts, there's a practice of hitting a wooden dummy. Oh, really? Tell me about that, I didn't know that. It's a thick tree trunk that has two arms coming out of it. Like this. And it has one leg coming off of the front of it. From the center, down like that. And then it's often on... It has boards going through it horizontally that are hooked up somewhere so that there's some give to it. So when you hit it, it has a little bit of a churn. It can twist a little bit.

[17:35]

And it can vibrate back and forth a little bit. So it's... It might hit you back? You're learning how to bring it alive with working with it. And also bringing your art alive. Like how can you learn about contact with a human through contact with this dead hunk of wood. That's really interesting. Which martial arts? Um... Wing Chun, which is very large in Hong Kong. There's also Bruce Lee's beginning style, or his ground base style. And there's several others that do also but I don't know where they are and what their tradition is.

[18:35]

Well, I'm sure that's relevant to the story. I don't know what the history of all that is, but this is the 11th century in China that this story was from. So I don't know. I mean, I don't know if it's... if it's the same word or that Xuan had been a martial artist, but even if not, it's still relevant. For these stories, when you bring in something like that, it's a bad thing. So, I don't know. I don't really have... I mean, we could talk a lot more about this story, but does it make sense? I mean, is there any questions? Understandable. I like the dragon in the dead tree. Oh, this is a lot more dramatic

[19:43]

than Pillars. Pillars giving birth to a child is not dramatic. What's the one about the dragon? I haven't heard either one of these before. Well, it's just an old saying that a dragon howls in the dead tree. There's other stories like that. The stone woman begins to sing and the wooden man begins to sing This is exactly about this. Stone woman gives birth to a child at night. Right. Is it a boy or a girl? I heard that somebody asked Norman that. And he answered without hesitating. Anyway. What if your answer is hesitation? I haven't been actually wondering that. It's not really just

[20:46]

what if that's your answer? What's the question? For example, I hear that stone gives birth to a child. We had a story like that earlier in this class, right? When the monk goes up to the temple, the old man comes outside and he says, what is it? And the teacher just turns around and goes back inside. That's the thing. He comes out of the hut and goes to visit the teacher, right? He's not coming out of his hut and saying, what is it? Some monk comes up to his hut and says, what is it? And the old man turns around and goes back inside. That's kind of like... Well, it's not hesitating, though. Going away... Oh, yeah. You're thinking of the story of the teacher who says to the student, I'll go back to give the talk at the monastery if you give me an answer.

[21:46]

If you say something. Otherwise, I'm going to leave. That's not the story I'm thinking of, but that's a good one. But that's the same case. In that case, the monk, he didn't hesitate. He turned and walked away. So there's a difference between hesitating and the Malakirti silence. It's not hesitation. To answer with silence or to answer by walking away or to answer by doing something is not hesitation. Hesitation implies confusion. Hesitation means you're just not there. Which is okay, you know, but... But then don't talk about giving birth to a child tonight. Hesitation means you're not there. It would be so easy, though, to turn that koan by just adding another line where somebody comes up and shakes the Malakirti and says, you know, this dummy doesn't answer. No, sorry. That's a story that couldn't have happened.

[22:49]

There are different kinds of... In that sutra, there are all different kinds of silence, too. It's actually an interesting point that silence can be... Or, you know, not knowing is nearest, you know. There's different kinds of not knowing. You know what I mean? Sometimes. She needs to study. Apparently I need to stop studying. Study hesitation. No, it's okay. I mean, it's not... I mean, that's... The world is hesitation. James? Yeah, see, he was there. So, I think the interesting thing about this... I mean, this is just a general Zen principle that, you know, a freestanding believer gives birth to a child.

[23:50]

But the interesting thing about this story is where he says temple administrators should not simply give priority to purity. So he's, you know, he's making it explicit in a lot of the other stories we've talked about, also making clear that embodying the way is the criteria. And what is embodying the way? That's a good question, you know. So that's what all of these stories are about, to give us examples of embodying the way. Even when somebody turns over the rice plate, you know, the rice, what is embodying the way? And it seems like it's this, in a lot of the stories we've looked at so far, it seems to be this way-seeking mind, this intense desire to find the way. So, you know, that might be expressed in hesitation at some points, but anyway, this is there's a story,

[24:51]

you know, there's a very, there's a kind of austere side to this, you know. On page 151, for those of you with books. Actually, no, I won't go into that story. Here's an example showing that temple administrators should not construct luxurious buildings to be made into lofty halls or great towers. On page 151. And these are two of the characters we've already talked about. The high priest, Wuzhu Faiyan, who's the one who was the mill manager, whose teacher slapped him and said to get out because he was hanging out with all these women and hanging out, drinking alcohol. Apparently, according to the monks, it turned out that they were just jealous. But anyway, this is later on when he's a teacher and he says, when my teacher's teacher, Yangtze Fonghui, first lived at Yangtze Mountain, the rafters of the old roof were rotting and barely covered the monks from the wind and rain.

[25:53]

So Yangtze we've met before too. Yangtze was the student of Siming. Siming was the one who went out to visit his woman friend and Yangtze is the one who stopped him in the road and said he would hit him and then ended up prostrating in the mud. That's Yangtze. Okay? Remember that story? So this is Wuzhu talking about his teacher's teacher who was Yangtze. And when he first lived at Yangtze Mountain after he became a teacher, the rafters of the old roof were rotting and barely covered the monks from the wind and rain. On a severe winter evening they were confronted with snow and hailstones covering the sitting platforms so there was no space for them to be at ease. The patch-rubbed monks sincerely requested that the temple be repaired. A teacher's teacher, Yangtze, refused saying, Our Buddha has said that in the age of decreasing life expectancy, even tall cliffs and deep valleys are impermanent and always shifting. So this is one of those ideas about how this is a declining age. How is it possible

[26:54]

to seek satisfaction of your own desires and claim this is sufficient? You all have left home to study the way but your everyday activities are still not peaceful. You are already in your forties or fifties. How could you have the leisure to concern yourselves with making a luxurious building? Finally, he did not comply with their request. The next day Yangtze came to the hall to lecture and said, When first living at Yangtze, the roof and walls are broken down, platforms all sprinkled with snow like precious jewels. Instead of hunching your shoulders, grieving and sighing in the gloom, look back and recall the ancients who lived under trees. So, you know, this may be strict, but this is the last story before the director's section and this is embodying the way. This is, you know, there's a story like this about

[27:55]

Zhaozhou and the altar table and his zen do at one point was broken and one of the monks wanted to go fix it and he said, No, don't fix it, just go sit. That always kind of bothered me because these are koans, right? We take care of the phenomenal world too. But anyway, this is the strict side. Is that instruction in that story maybe like being there and seeing hesitation or not? That might have been a specific no-no, go sit down to that particular person. Well, it might have been, that's right. In this case, it's to the whole bunch of monks. Don't fix the roof, you know. Don't call in the maintenance department, just sit there in the snow. About this, Dogen said, Wouldn't it be great if the monks said, Okay, I grabbed a hammer and fixed it. That's

[28:59]

one way. Dogen says, Now those in the world as well as monastics have been cautioned about constructing lofty halls and ornate pavilions with scenic ponds. And then he refers to something from Chinese history about the Yellow Emperor whose palace was called the Meeting Palace. And about the Yao and Shun who were great emperors and their palace was called Total Clarity. And they were all thatched roof little huts they used as palaces. You should understand that ancient wise lords did not raise up their palace walls or ceilings and did not clip the reeds and briars from their thatched roofs. So all the more, which of the descendants of Buddha ancestors would work to construct elegant buildings with vermilion towers and jeweled roofs? There is not much time in this single life, do not pass it vainly. For the past twenty years, I have observed the two nations of Japan and China and there were elders and those in their prime who did not value their moments but many lost their bearings in busy haste while taking meaningless trouble

[30:01]

to engage in construction projects. How pitiful, how bitter it is as if they threw away good dharma and have not yet abandoned bad karma. If you awaken to the briefness of the remainder of your life, how could you indulge in erecting great lofty merit? Simply this is ancestor Wuzhu's intention. So anyway, this is kind of we don't have to take this as saying we should just let the buildings rot around us but he's talking about the other extreme which we see all too often of people. There's some new center in California too that's very fancy and ornate and I think a thousand people could live there and there may be twenty-five living there now I don't know what their intention is but anyway, you know, these things happen so um This is kind of like um So there's this side of it, you know

[31:01]

That's the question that we do at the Dharma Ceremony She was so ceremonial But Emperor Wu Merit in in Hawaii Yeah Right So he's saying don't erect vast lofty merit Yeah, that's a reference to Emperor Wu What is the question? Well, Emperor Wu asked what was the merit from all of the good things he had done All of the big temples he had erected and all the translations he had sponsored and all of the images he had had built and all of the monks he had ordained embodied Dharma said no merit So It's not accomplished by works. It doesn't mean you shouldn't do those things but that's not the point So this embodying the way he's talking about which is his standard for

[32:03]

communities in these stories he gives It's interesting, all these stories about temple administrators they're kind of individual stories in a way We think of Zen community and what he's doing as this is his writing about community but actually the stories are stories of individuals fulfilling a role in the community who are dedicated to their own who are single mindedly dedicated to their own awakening and not separate from others but I mean who are you know, dedicated practitioners Like you say in America, not missing the whole point and our people say don't miss the whole point So this is a nice story this is in the section of the instructions for the director

[33:04]

and this is also about the point not being material goods but it's a nice kind of little story Formerly Zen master, this is top of 159, formerly Zen master Dongkang Yanjun of the Canon Temple was a student of Zen master Chozo Datong When he studied widely at ancestral seats he traveled around to Hengwu and Min Mountains and Sichuan. Once as he passed through a deep valley in Phoenix Forest he suddenly came upon a valuable jewel So I imagine this big kind of large, I don't know what maybe it wasn't a diamond, maybe it was a big ruby or I don't know big piece of jade Anyway, he suddenly came upon a valuable jewel his traveling companions also noticed it and were just about to take it. Yanjun said, an ancient struck some gold pieces while plowing a field but ignored them as if they were tiles and petals This is an old Chinese parable

[34:05]

Wait till I have managed to cover a peak by establishing a temple then I shall use this jewel to serve monks coming from the four directions After he said this they discarded the jewel and went on their way So ostensibly he came back and retrieved the jewel after he had set up a temple when he needed it to actually help support monks to practice So this is quite a story actually Who is this? Somebody who is not well known, Dongkang Yanjun I can tell you about him He is not somebody I have never seen any other reference to him He was He was early 10th century He was three generations after one of Sekito's students Dansha Tianran

[35:07]

who is famous for, he is the one Dansha, who was three generations before him is the one who is the Phoenix used to like because he is the one who was traveling and came to a temple and it was cold and he took the he was sleeping in the Buddha hall and he took the Buddha off the altar and put it in the fire to warm himself with the Buddha and the monk there of course came running when he saw this he came running, what are you doing? and he said that he was cremating the Buddha to get Sharira, to get the He was warming himself Well that is one story, another version is he said that he was burning the Buddha to get the relics that are left over after cremation after cremation of a great monk they say there are these kind of very, kind of crystal things left over considered holy relics and so the monk said, what do you mean?

[36:09]

You can't get those relics from a wooden statue and Dansha said, well then why shouldn't I burn it? Anyway This is He is in that lineage That's pretty neat He made nothing sacred, nothing holy in about 5 seconds Right Nothing profane Right Right, or actually the one says I have one of my rock statues from there which is sacred and profane saying about This goes back to this thing we just read I think I mentally rewrote this sort of See what you think Like in ancient studying in ancient

[37:11]

had great insight but ignored it as if it was ordinary thinking maybe and said I'll wait till I have established I'm just doing this I hear you, it's interesting It's like my practice Then I shall use this as my, then I can go Kind of You said it though, like he found this jewel of great insight and abandoned it, it's more like hidden practice So in this story he kind of he discarded the jewel but he remembered where it was so he could come back and get it So it's kind of like practicing secretly working within The story goes on That's what I was trying to say No, that's good He should know that to see gold pieces while plowing a field and yet ignore them like tiles and pebbles is the path of wisdom even of a worldly person

[38:12]

To see a valuable jewel in a deep valley and discard it and leave is the footprint left by a Buddha ancestor To succeed to the life pulse of the Buddha ancestors, do not seek after worldly prophets What is called worldly prophets is the offerings of humans and heavenly beings and the patronage of kings and ministers Do not receive without being in accord with Dharma Humbly wish to be a teacher of home leaver monks and not a teacher of kings and ministers So put home leavers first and householders after esteeming monks while taking worldly people more lightly So this is one that should raise some hats Now we have to understand the context of people who are who haven't sowed their rocks yet that are living at Green Gulch or who only have blue rocks This isn't what he's talking about We have to translate this This was a place where there were not communities of lay resident practitioners

[39:12]

like we have at Green Gulch or Tassajara All of this kind of stuff we have to translate The point is there's not that those ordination initiations are meaningless but the point is what is the intention and so he says to take worldly people more lightly he doesn't say don't you know don't offer them the Dharma but to really focus on those who this is his instructions to to teachers and monks and practitioners to really focus on those who are ready to hear to share your practice with those who are you know who are not interested in worldly profit basically but I'm happy to hear you kind of your outrage at this if you have any Go ahead Well just what the jewel is making me think of

[40:13]

I keep having these images of so many people I know who choose jobs, careers and jobs where they can be of benefit to the world whereas they could have chosen one where they could have made a lot more money That to me is like a modern example seeing a jewel if I need it I'll come back for it Very good, yes exactly you come back for the jewel if you need it so there are examples too of people who you know when they have established themselves on the way in some way so that they can share that go back and reclaim something to use but it's about using the world to go beyond the world This kind of reminds me a little bit of a passage from the Bhagavad Gita

[41:15]

which says it sort of tells you who not to share this truth with and it says don't tell people that aren't ready to hear because you're actually going to delude them more it actually does more harm than good to tell people who aren't Right I don't know if it's the same sort of Yeah it is Oh well this is, thank you the passage I was looking for in the beginning of the class is actually right here and it's about that it's talking about people who don't have faith so this is kind of controversial I welcome you to challenge what he's saying here but where's the he gives an example of who talked about people of his day not having faith this is on page 158 I think this is the part I was looking for

[42:18]

seeing someone dedicated to the way the director should definitely promote that person to responsible positions in the community if the person is promoted but does not accept and not regret it in general not to be short sighted but to take the long view as the only helpful mental attitude so I think that's important to hear that as part of the context of all these stories when seeing some advantage the director should not be pleased and when seeing some disadvantage the director should not worry cultivating fame praise and advantage seriously obstruct the way that's not the part I was looking for there's a section where he's talking about maybe we'll come across it about sometimes if there's some people who don't have sincere faith then we have to kind of encourage them to leave or something like that oh here it is on 157 oh yeah okay this is a nice passage upon seeing honorable

[43:21]

persons with the mind of the way or who practice contemplating the ancients which we talked about in one of the first classes so this is instructions to the director the director should deeply arouse consideration for them with appreciation and compassionate care however encountering people without faith or loyalty to the triple jewels this is it even when they have actually met with teachers or read sutras or those who are not mindful of the way and do not practice contemplating the ancients then the director must be aware that they are of demonic inclination or lack the requisite faith for entering practice knowing this do not accept them into the assembly Buddha said people without faith are like broken jars therefore living beings without faith in Buddha Dharma of course cannot become vessels of Buddha Dharma Buddha said the great ocean of Buddha Dharma can be entered due to faith clearly understand that we should not live together with beings who have no faith so yeah this is this is also a little difficult to hear

[44:21]

I think but it's you know so there's a way in which he's very inclusive but he's inclusive of you know people who actually are have the intention to practice the way some way so he's not saying that we should kill these people or burn them at the stake or you know it's just they're not ready to practice yet people without faith are like broken jars broken jars can be mended but they're not ready to become vessels of Buddha Dharma it's important to hear this the great ocean of Buddha Dharma can be entered due to faith so the importance of faith in all of this is important I think it kind of it's interesting because in training and teaching you know you can lead a horse to water but you can't make it drink it's like if you don't have faith you can't give someone

[45:22]

faith it's not like something you can train someone to have yeah it's important to note that we're using this English word this is not faith in the Christian sense or in the western sense I should say of belief in some doctrine or belief in some external thing but this is kind of this is more like faith like taking refuge in Buddha turning not as Buddha outside but just trusting you know just determination so the idea of the determination all of these people in all of these stories share this determination to continue that's faith not faith in some idea or belief in some idea so that's what he's talking about here so it's not a matter of dull or sharp-witted or anything like that it's not a matter of having some great intellectual understanding it's a matter of faith and just continuing

[46:23]

to embody it's like it's like trying to get a to try and teach someone that doesn't have faith would be like trying to make someone quit drinking that doesn't want to quit drinking right, you know, if someone wants to continue being intoxicated in some way you can't force them to not you can't force them to stop those kinds of habits and maybe they're just you know I don't hear this this is kind of moving back to the Jewel discarding the Jewel is discarding the Jewel it's not discarding it in order to come back to it later on it's totally discarding it right, except well that's an interesting question I mean I think this is like irony you know oh I have this beautiful Jewel wow, what will I become

[47:23]

this incredibly famous abbot and establish my temple and get rid of it and go on you know already even to bring the Jewel up to bring this up and say this is a Jewel and all kinds of problems it's like becoming attached to scenery and he says to see a valuable Jewel in a deep valley and discard it and leave is the footprint left by the ancestor uh-huh well maybe I stand corrected what he said what Yanjun said was an ancient struck some gold piece while plowing a field but ignored them as if they were tiles and pebbles and I've been reading what he says next kind of literally but maybe you're right, wait till I have managed to cover a peak by establishing a temple, then I shall use this Jewel to serve monks coming from the four directions when he says I shall use this Jewel to serve monks uh the Jewel of the monastery on the peak yeah, right that could be it

[48:24]

yeah, thank you Bo, I think you're right when I heard the story I kind of I took it literally but I also thought well obviously he can't come back to that Jewel because if you're going to walk past it you have to accept that anything can happen to that Jewel, you don't know where it is you're not drawing a map you're not hiding it to make sure no one else gets it you know, anything can happen to that Jewel no, I was thinking the reason they use in ancient times the word Jewels is because it's something that's sparkling and dazzling so they shouldn't be sidetracked by something that bedazzles them and is wealth they should keep on their way whatever they're going to be doing teaching monks and then if they need the wealth they can come back to the wealth and use it no, but I think what he's saying is that I shall use the Jewel of you know, I have to now that you point this out to me Bob I'm going to have to go back and look at the original but probably he says it could mean I shall use the Jewel of the

[49:24]

covered peak to serve monks I don't know, it kind of implies that he I don't know, it could be read either way but I think what you're saying is I like better than what I said that he is discarding the Jewel so he's talking about the triple jewels I don't know it could be read literally as I shall use this jewel later on to support the monks that's very interesting to think about that well there's those images of jewels you know, there's in that Jojo's dog Book of Serenity there's a story there's a story about the king of Jin and this this minister who's going to trade cities, 15 cities

[50:25]

oh right, that story and the guy gets the jewel then he doesn't give the cities over and so this minister says hey wait a minute the jewel has a flaw, let me show you and the guy goes, oh really? and then he takes away the jewel and then the guy realizes what's happened and he says the minister says this ruler I serve fasted for five days and really went through all of this purifying practice to present this jewel to you and all you want to do is show it to you know, show it around and become famous for it and so forth and so the guy gets really embarrassed and then fasts, gives him the cities but then the minister before he leaves steals the jewel and goes up which is kind of like a similar situation anytime there's a jewel and there's this kind of granting and conceding

[51:25]

because there is a jewel there but it's always taken away as soon as you want it there's one version of that story that I recall coming across Hongju refers to that story a few times too where the minister gets the jewel back from the king and holds it against a post with his head so that if they hurt him the jewel will fall and crack, you know, so he's kind of like that's kind of the image he has to vice the jewel you know um um huh second edition well this is a matter of interpretation not of the wording here although you know, one could add commentary yeah, well the point is the main point is he's using he's using the jewel of the monks to serve the monks

[52:26]

yeah and I think you're right, he's abandoning the jewel so I was giving this interpretation about kind of saving it for a good time but I think that's yeah, this is not talking about worldly profits there's another story right after it which is great too furthermore Zen Master Mingzhe said Zen Master Daishue um resided at Guanri vast benefit Zen temple it happened that two monks would not cease quarreling over who should benefit from a donation the temple administrators were not able to arrive at a judgment Zen Master Daishue called the two monks and admonished them thus and he tells the story once official Bao was a judge at Kaifeng and a citizen stated that someone who had lent him a hundred coins of silver had died now he wanted to return it to the family

[53:27]

but the son would not accept it he requested the judge to summon the son so that the money could be returned the judge was moved at such an unusual situation and summoned the son and discussed it the son refused the money saying that his late father did not have personal supplies of silver to lend to other people so this was at a time I guess when usury was considered a sin not a great accomplishment well I don't know about sin but anyway it was not being a money lender was apparently not an honorable thing the son refused the money saying that his late father did not have personal supplies of silver to lend for a long time each of the two men unyieldingly insisted that the money was the others the judge could do nothing and decreed that they donate the money to Buddhist and Taoist temples in the city for ceremonies dedicated to the dead man's blessing in the unknown realms after death I Dai Shui witnessed this affair myself therefore even people like this

[54:28]

who labor in the dusty world are still able to shun wealth and yearn for justice you who have become Buddhist disciples do not know integrity like this finally he expelled both of the quarreling monks so there's a number of these stories about this kind of thing another quote a little further down from some non-Buddhist old Chinese sage with much wealth the wise will lose their aspiration with much wealth the foolish will increase their faults if worldly people are like this how can monks covet profit so that story the monks were arguing over where the money should go and one monk said it should be returned

[55:31]

and one said it should be used for who knows what is that it? no the monks were over it and they were arguing about who should get the donations I guess they each wanted it it doesn't say that but it implies that and then he tells this other story this old story about his son who refused the money that his father had lent the other guy said claimed the father had lent it so each was saying the other should have it as a humility yeah well the guy who had borrowed the money said he wanted to return it to the estate of the dead man and the dead man's son said no my father wouldn't have lent money wouldn't have that kind of money never had that kind of savings as if to have that kind of wealth would be dishonorable so so finally they just donated it to some temples that kind of goes into the fact

[56:32]

that's the same thing with not repairing the temple what? not repairing the temple yeah so that's the side of not repairing the temple you know so I mean one can I mean there's the other story that's in here too about Wuzhu who's the mill manager who accumulated all this money for the temple and he's praised there too so it's not like don't get caught on either side of this the point is the intention and the embodying of the way the focus a non-selfish focus either way right that has to do with what you get hung up on right if you're hung up on building the temple right especially though it's saying that wealth is not the thing you get hung up on so so I was wondering if we should tell this long story about Guishan let's see here

[57:32]

maybe we can keep talking about this too there's there's some more stories here well maybe this story works too this is a story about not getting caught on either side this is a story about an Eno on page 135 here's an example of an Eno's Great Awakening so do you all know what the Sui Chin is? it's behind the right it's behind the altar as you come into the Zen Do it's right below the bottom of the stairs and I guess it'll be used maybe tomorrow morning for the opening ceremony and there's a particular form for how the cloth is taken off and wrapped over the Eno's left arm and I don't know if we've transferred that but it's a way that you bang the mallet do you all know what that is? this is a story about

[58:35]

the Sui Chin is it that freestanding pillar? well check it out tomorrow morning Zen Master Xuan Shigui of Longshan in Wen province was an heir of High Priest Foyan Xinyuan when Xuan first climbed Longmen Dragon Gate which is Foyan's mountain he spoke to Foyan about his everyday understanding Foyan said you already have released your mind with exhaustive study, however you still lack an exerting strength and opening the eyes that's a really interesting statement this is a guy going to study with a teacher and the teacher says you already have released your mind with exhaustive study that's pretty good however you still lack an exerting strength and opening the eye so this is kind of like saying you understand but you need to develop some this is our practice you need to develop more strength in your practice

[59:35]

more confidence more opening of the eye more depth so this is this is a good example that we understand from the very beginning now you have it so keep it well this is not saying he doesn't understand anyway later Shigui was assigned the job of manager of the hall one day he was standing in attendance of a teacher and he asked Foyan what is it like when going beyond dichotomies great question Foyan said it's just like when you hit the switch in the hall great answer Shigui did not relinquish the matter so he still he didn't that evening Foyan went to the Ina Shigui resumed questioning about the previous conversation Foyan said useless talk with these words Shigui was greatly awake Foyan said

[60:35]

now there is nothing more to say I don't know it's a nice little story what is oh what Dogen says about it Foyan was a leading disciple of High Priest Foyan of Wuzhu oh ok so the teacher in this story was a disciple of Wuzhu who was the mill manager during the time he was Ina Master Shigui received the vigorous blood of the ancestral essence truly this encounter was at a good time that's an interesting point you know he just says that this encounter was at a good time so the point is that all these people are like practicing away intently and when the time is right you know there are these openings the point is just to continue discarding the jewels now Shigui is known as Kushan in reverse he praised and with prose comment he turned the ancient expressions of the Buddhist ancestors few are equal in stature to Shigui's honor and renown yeah so that

[61:35]

actually that guy who was the Ina in that story became the temple his temple became a center for publishing sutras and commentaries I like that what is it like when going beyond dichotomies it's just like when you hit the switch in the hall no hesitation just switch so check it out tomorrow morning it's just a perfect image I wait until tomorrow ok are these just there's a Tangaria I think that would be interesting yeah it's optional sitting there today that Ina said that temple life should go on around Tangaria as usual

[62:36]

no way man what's it called switch it does that appear in other uses in Japan because it reminds me of something that might be used in a court room the way it's used around here is like really official yeah is that a court implement I don't know what the origins of it are we had it it's used during all meals so in the Oyoki style it's used we don't use it during Oyoki but it is used in every meal in Oyoki every meal ok let's look at the Fushigahama small questions need to be answered I shall leave you good night thank you do you want to look do you want to find out it's in it's all explained in this

[63:43]

Fushigahama exactly how you use the switch in it sounds like on page 89 where we use the clackers the names of Buddha chanting the names of Buddha the switch in we use that because it says switch in which stands before each name instructive it hits the previous Buddha's foot that's right so it's instead of the clackers what we use is clackers but it's also used before that on page 87 so during we don't have a lot of this but there's a particular Jisha who is the Jisha for Manjushri who brings in who brings in the food offering but there's a particular person so I did all of this in Shigoji in the practice period in Japan there's a one of the Doans there's one person whose job is just to bring a tray for Manju

[64:45]

and that person takes the cloth cover off the switch in and holds it over his arm during the meal and is that the same person who announces the food I forget anyway so there's part of the meal yeah so I think it's what Bob said right it's not that they unwrap their bowls yeah what Bob said but also something before that it's like when we use the clacker but after offering offering the tray to Manjushri he goes back to the switch in, bows, hits it once or sometimes does not hit it then the assembly unwraps and sets out their bowls and then before each of the

[65:45]

ten names of Buddha too so there's a particular person who does that anyway so it's used then as well I don't know what the origins of it are in whether it goes back to India or that particular implement I don't know yeah I don't know it may go to attorney's court every time I hear it it reminds me of the gavel but you know there's also in the first case of the Book of Serenity when Manjushri pounds the gavel on Shakyamuni I think that's actually, maybe switch in I'm not sure but that would imply that at least the Chinese claimed that that Shakyamuni used the switch in too I don't know the history of all these rituals it's a very specialized topic but it's hard to get at so do you know why he used blackers instead of the switch in? probably just because

[66:47]

when Suzuki Roshi introduced that or when Tatsugami introduced it they just thought the switch in was just too complicated particularly the maitre d' kind of cloth over the arm was probably too much for 16th cent students so let's see should we do the Guishan story or the let's do the Guishan story this is a famous longer story but it's kind of cool this is on page 136 I'll try it after then here are examples of those who brought forth and clarified the great matter when Tenzo who would like to read? I'll read where do I start? um the great Guishan was Tenzo at Baizhang there's several different sections

[67:48]

to this story so I may have you stop at certain points the great Guishan was Tenzo at Baizhang one day he was standing by the abbot's room the abbot asked, who is it? Guishan said Liang Ling Yu Baizhang said would you dig in the fire pot and see if there is fire or not? Ling Yu stirred it and said, no fire Baizhang got up and dug deeply dug deeply in the fire pot and found a small ember he held it up and said isn't this fire? Ling Yu was enlightened and prostrated himself in gratitude then expressed his understanding so this is a famous story do you understand what's going on there? the teacher said to dig in so they had some kind of like hibachi container with lots of wood burning well it's like if I asked you to go over

[68:51]

and get some fire from there he dug around and said no fire and then Baizhang so you know who these people are? Baizhang and Guishan these are people whose names are worth knowing Guishan was founder of one of the five houses of Zhang Baizhang is the founder of the Zen work ethic he's also the one who buried David right, you want to know that story? he he he got old he kept working he stopped eating he also is the one who buried a fox and he's the one who gave a monk's funeral to a fox and he's also the one who supposed to have written the first actually this historians now say this is probably not true but what do they know but the that this is based on was inspired by

[69:52]

which is supposed to be the first supposed to be the first standards for for communities and so anyway he really developed the whole community thing so this is the teacher in the story and he says he holds it up he goes over to the fire and holds up an ember and says isn't this fire and then he was enlightened you understand how this is like the giving birth to a child or even more like maybe the dragon singing in a dead tree he goes on just like finding an opportunity in cosmic conditions yeah this is a really interesting passage that Baizhang's commentary which

[70:52]

I'm just going to read in a second but this is also quoted and discussed in Dogen's say on Buddha nature anyway why don't you read on Baizhang said this is only a temporary juncture the sutra says if you want to see Buddha nature watch for the opportunity of causes and conditions the opportunity has already arrived and it is like the deluded suddenly enlightened like the forgotten suddenly remembered when truly examined it is something of one's own not obtained from others therefore the ancestral teacher Dhartaka says having been completely enlightened is the same as not yet being enlightened there is no mind and no dharma to get it is simply that there are no vain illusions ordinary people and sages equally share

[71:54]

the original mind from the beginning the dharma is fully endowed in one's self now you are already like this you should protect and maintain it well good so that's a great statement this is only a temporary juncture so he is referring to one way to read that is this pulling the fire out of the fire pot was just this was a temporary occasion this was a temporary situation this was not a this is not a standard teaching method this was the particular situation and then he quotes a sutra which says if you want to see Buddha nature watch for the opportunity of causes and conditions and usually this is read in the Buddha nature essay Dogen kind of re transformed the statement usually it is read when the opportunity arrives it is like the deluded suddenly enlightened

[72:55]

like the forgotten suddenly remembered Dogen kind of turns it a little bit and says the opportunity has already arrived which is more like the actual teaching of Buddha nature and it is like the deluded suddenly enlightened like the forgotten suddenly remembered I guess the original is when the opportunity arrives but Dogen reads it as this is the time when the opportunity has arrived when truly examined it is something of one's own not obtained from others that's just again like this like the therefore the ancestral teacher we say says having been completely enlightened is the same as not yet being enlightened there is no mind and no Dharma to get it is simply that there are no vain illusions ordinary people and sages equally share the original mind from the beginning the Dharma is fully endowed in one's self now you are already

[73:57]

like this you should protect and maintain it well teaching of this this is intimately communicated by Buddha's ancestors now you have it so is this also like mountains are mountains and rivers are rivers and then there are no mountains and rivers and then there is mountains and rivers is which like that this paragraph this instruction or this commentary having been completely enlightened is the same as not yet being enlightened no this is just like mountains are mountains I don't think this is like the third step it is yeah he didn't mention the first part or the second this is just mountains are mountains and rivers are rivers having been completely enlightened has been completely enlightened mind is the same as not yet being enlightened period there is no mind and no Dharma to get except that it says except that there are no vain

[74:58]

illusions right about enlightenment or in general right there are no vain illusions means there are no vain illusions especially about enlightenment but alone there is no mind and no Dharma there is no teaching to give or to get I mean we are reading all of this stuff and I wasted two years translating it but you know there is nothing to learn every time I turn around though I am running into a vain illusion I have noticed that here good very good very good for noticing that that is good so it is not simply that there are no vain illusions there are tons of them it is simply that there are no vain illusions and you just demonstrated that so just to thoroughly see

[76:00]

every moment the arising of vain illusions is to see that there are no vain illusions that is seeing through the vain illusions when you don't see any vain illusions then you have got some vain illusions he has got this rabbit look I mean you know that is great check it out with Kirk if you forget ok on the farm or maintenance or kitchen no it is just as simple as there are no vain illusions ordinary people and sages equally share the original mind from the beginning the Dharma is fully endowed by one self now you already are like this you should protect and maintain it well so it doesn't mean that there is nothing that we can just there is nothing to do it doesn't mean that we are not important it doesn't mean that we don't have a job we have to protect and maintain it well

[77:02]

so that is kind of the background this is a couple three different stories in here the next story continues about Baizhang and Guishan it was originally called Lingyu Guishan is his name after he becomes the abbot of the mountain and this story is about how he becomes the abbot of Gui mountain so that is why I used Lingyu here so this next part is pretty cool this is the shamanic part Bob do you want to take a turn here just right after that this is the wandering ascetic Sima came from Hunan south of the lake Baizhang questioned him this old monk wants to move to Mount Gui what do you think? let me explain that a little bit Sima was also a disciple of Mazu along with Baizhang so Baizhang is Guishan's teacher he was also Wangpo's teacher

[78:06]

who was the teacher of Linzhi and both Baizhang and Sima were students of great master Mazu in Japanese Sima was not a monk he was this wandering lay ascetic and he was a magician or a psychic or a feng shui guy or geomancer he knew about he knew about geomancy which is the art in China of looking at configuration and terrain and he was particularly noted in that age for finding places that would make good places for temples so we need somebody like this around now anyway he found this mountain, Mount Gui so this is background to this dialogue here

[79:06]

before this dialogue starts he had already told Baizhang his dharma brother that he had found this mountain, Mount Gui which will make a great temple so that's where the story starts and then Baizhang questions him about it and says this old monk wants to move to Mount Gui what do you think? Sima said, Mount Gui is precipitous and awesome such that an assembly of 1500 could gather there however, it's not the place for the high priest Baizhang to live Baizhang asked, how come? he replied, the high priest is a bony person but this is a fleshy mountain if you reside there it will not mature to even a thousand students Baizhang asked I'm sorry, let me just background again this fleshy mountain is now a standard nickname in Zen for a large temple but he's using it originally in the original Chinese he's using kind of geomantic terms

[80:08]

so there's a lot of... I thought he was sort of like a bony person meaning an older man wouldn't have time to develop it it might be that but also he's referring to you'll see he kind of like I don't know if this is Feng Shui or he just kind of I mean I think it's also meant kind of literally but I think what you're saying is true too Baizhang asked is there anyone in my assembly who could take up residence there? he answered wait till I observe them individually Baizhang asked for Jisha to summon a head monk who was Hualien Baizhang asked how about this person? Sima asked him to cough once then to take several steps then Sima said this person is not suitable then Baizhang summoned Tenzo

[81:09]

who was Ling Yu Sima said this is truly the master of Mount Hui that night Baizhang invited Ling Yu to his room and entrusted him saying my affinity for teaching is here Mount Hui is an excellent place for you to reside however and transmit and continue our school by fully training many later students when Hualien heard about this he said this person, myself humbly occupies the position of head monk so how can the monk Ling Yu become an abbot before me? Baizhang said if before the assembly you can utter an expression that goes beyond status I will make you the abbot then Baizhang pointed to a water jug and asked you cannot call this a water jug what do you call it?

[82:11]

Hualien said it cannot be called a wooden stake Baizhang did not agree and asked Ling Yu who kicked over the water jug Baizhang laughed and said the head monk is defeated by the mountain boy good okay before we continue to the next part so this is a very famous story so Hualien just says it cannot be called a wooden stake Baizhang didn't agree and he kicked over the water jug so Baizhang the question was you cannot call this a water jug what do you call it? Hualien said it can't be called something else and that's been translated variously I think it's wooden stake but sometimes it's translated other ways but it doesn't matter really Baizhang just kicked it over Ling Yu Guishan Ling Yu he later became Guishan just kicked it over so do you understand how if Baizhang said you cannot call this a water jug Ling Yu is kicking it over

[83:13]

ultimate statement about that anyway so Baizhang approved Ling Yu now okay this is a good example of a story where it really looks like somebody won and somebody lost I mean it's pretty hard not to see it that way because Guishan Ling Yu ended up going on being the head of Guishan temple but we'll see what that was about in a second but meanwhile this guy Hualien who looks like an idiot in this story he was also an heir of Mazu so he was a younger Dharma brother of Baizhang and later he became abbot at Hualien which is how he got the name here he's referred to as so there's this Prime Minister Pei Shu Gong who was going to come up in relation to Guishan too and also was a student of Wang Po later once he was visited by Prime Minister Pei Shu Gong when Hualien was abbot at Hualien and Pei Shu Gong asked

[84:18]

Hualien if he had any attendance and Hualien called out the names Large Emptiness and Small Emptiness and two tigers appeared Pei Shu Gong became frightened Hualien asked the tigers to leave for a while they roared and departed so this is the guy who's a loser in this story he may not have been able to kick over a water jug but he knew how to tame the mountain lions and make them his attendants so anyway these are some amazing people we're talking about here so meanwhile Guishan won the debate because he just kicked over the water jug and Guishan said it's not a water jug what do you call it, he just kicked it over and it wasn't a water jug anymore so the rest of the story is pretty cool and it goes back to what we were talking about in the beginning so Bob do you want to finish it up? next paragraph Finally Ling Yu was dispatched to Mount Gui This mountain was high and steep far beyond the smoke of homes

[85:19]

Ling Yu had given some other monkeys for companions and horse chestnuts and other nuts for food The people living at the foot of the mountain gradually came to know of him Together with some monks Ling Yu built a practice hall Finally Li Jingrang reported to the emperor and the temple was named Tongqing Rejoice together Prime Minister Pei Xiu Gong came to inquire about the profound core of the teaching Then Zen students from all over the country converged there Guishan is

[86:20]

one of the great masters of all time really and there are lots of stories about him and his disciple Yangsheng was equally great and anyway this is a story about how he got to be Guishan but this idea this kind of dedication to the way living for years with monkeys in the wild and eating nuts and berries and eventually somebody came and helped to build a practice hall so this is this is this tradition of the Zen community that Doug is talking about and the clock says it's time to stop but I'm going to just I don't want to leave you I mean you should know that Guishan after those monkeys and all had monks instead of monkeys as considered and became a great teacher No distinction Right, exactly So I'm going to close finish after six weeks Oh, a little thing about the Ino

[87:22]

and something I mentioned earlier The Ino job is called the delight of the assembly in China Although this position of Ino remains a venerable modgalyayana one of the disciples of Buddha it is just like the majestic dignity of all the Buddha Tathagatas So this is called the Ino is regarding with love all who arrive and compassionately nourishing monks so that the assembly's heart becomes the Ino's own heart and the mindfulness of the way becomes the Ino's own mindfulness Therefore this attitude can make parents into nurturing parents and can make children into loving children In that case the Ino is just like the rudder of a boat crossing a great river or a long rainy spell after a great drought So this is part of his instructions to the Ino That's on page 170 So this is the other side of this this nurturing side There's this aspect of discarding the jewels

[88:23]

and not repairing the temple when the snow falls on the Tan but there's also this just welcoming and nurturing the students And then the very last thing I'll leave you with is part of his directions his instructions for the director and I read some of this in the beginning Whenever seeing the countenance of any monk from the ten directions, the director thereupon inwardly dances with joy and is delighted This is 165 If the capacity for accepting the monks is not generous and their heart of affection for the monks is not warm the director cannot protect the assembly according to the Zen Enjingu The Buddha told Ananda When Bodhisattva and Mahasattva those great beings dwell together it is like seeing the world-honored one This is because they are my true companions like riding in a single boat they study what I study Therefore the temple abbot, administrators, department heads and all the monks should circulate the Buddha's instructions to live together and see each other

[89:24]

as the world-honored one In the essential path of emancipation nothing is more important than this Please continue to treat each other as Buddha Thank you very much May our intention [...]

[89:39]

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