Good morning. This morning we are going to take up the case of Vasyasita Dayo show, number 25. Vasya and Sita is a compound of two names, and we will see what that means. Your manuscripts are in order, so it's the second order.

[01:09]

The first two are yesterday's, and the second two are today's. So I'm going to use Cook's translation again, although I like Niemann's many ways better. Niemann uses the term it. He uses these kind of terms which allow us to not attached to terms, because it is like the fundamental. It's fundamental because wherever we point, we point to it.

[02:12]

So before we name something, we call it it. And then when we say So the post is a name we give to it. And then the wall is a name we give to it. And then the sky is a name we give to it. And then each one of us is a name we give to it. So it is the universal. Because it has no name, or shape, or form, or conception. But everything is it. So, that's all you need to know. You can all go home now. This is it. It's called suchness or dustness. So, here's the case.

[03:23]

The twenty-fifth patriarch was the venerable Bhasyasita. The twenty-fourth patriarch, whose name was Shishimudai, said, I now transmit the Tathagata's treasury of the eye of the true Dharma to you. You must guard it and benefit all in the future. The match uncovers the karmic causes of previous lives and receives the mind seal. So, the Tathagata's treasury of the I of the true Dharma is called Shobogenzo. Dogen calls it Shobogenzo. Shobogenzo means the Tathagata's treasury of the I of the true Dharma. So this was, of course, transmitted from Shakyamuni through all the ancestors from one to another.

[04:34]

So this is what Venerable Shishiro Dai is saying to Honshi. Honshi means true teacher. The one who gives transmission. So you must guard it and benefit all in the future. I like Niman's translation better. It's more accurate. I now entrust to you, please preserve it well and guard it and make sure it's passed down in the future. Something like that, right? Yes. This is what we say when we give Dharma transmission.

[05:36]

So, the case that is presented is simply this event, right? So here are the circumstances coming up to this event, leading up to this event. The story, in other words. The master, that is Vasusita, was from Kuba, and his family was Brahmin, and his father was named calm conduct, and his mother eternal peace and joy. I think that's differently translated by Niman, but, you know, close. In the beginning, his mother dreamt of receiving a divine sword, and the result was that she became pregnant. The venerable Sima was traveling about and arrived in Cuba. Now, Sima, of course, was Shiva Shishupudai, his teacher. And there was someone there named Parika.

[06:40]

And from the first, he practiced Zen contemplation. There were five groups, those who practiced samadhi, those who practiced intellection, those who grasped at signs, and those who abandoned signs, and those who avoided improper speech. So these are various practices that people were doing, and Simha kind of brought them all together and taught them the Dharma. It doesn't seem relevant to the situation, but it just kind of talked about what he was doing. The Venerable collected the five groups together and his fame was spread far and wide, far and near. Seeking a Dharma successor, which is what he's supposed to do, when you have Dharma transmission, then you seek another successor so that you can keep the lineage going.

[07:41]

So, seeking a Dharma successor, he visited a householder. The householder introduced his son and asked, My son's name is Sita. When he was born, his left hand was clenched. Although he is now grown, he still cannot unclench it. Will the Venerable please reveal the causes of this in former lifetimes? Or maybe, you know, just tell me what the problem is. The Venerable looked at the boy, stretched out his hand and said, return the jewel to me. That's the greatest story I ever heard. Return the jewel to me. Where am I?

[08:45]

The young boy immediately opened his hand and presented a jewel to the patriarch. Everyone thought this was very strange. The venerable Shishi Bodai said, In a former life I became a monk. There was a young man named Basya. And once I went to a feast for monks in the region of the Western Ocean and received a jewel as a gift. It's typical for monks to be given a feast as an offering for lay people, because the way that monks supported themselves was by begging, and then periodically, maybe once a month or something like that, a wealthy person would come and offer a feast to the monks. So, I went to a feast for the monks in the region of the Western Ocean, the region of the Western, I don't know where that is exactly, but, and received a jewel as a gift.

[10:01]

I handed it to Basya. Now he is returning the jewel to me and the reason is evident. This reminds me of the story of Dao Wu and Lung Tan. Dao Wu, Dogo, Japanese Dogo, was the, I believe, the teacher who went to the funeral of his student. And the student knocked out a cough and said, dead or alive? And Dao said, I won't say, I won't say. So he was very famous for that and other things as well. Lu Tong was the teacher who was up on the mountain when Dao Shan came by with the Diamond Sutra commentaries on his back and he came to the old lady

[11:07]

who had had the mind refreshers, remember that story? And she said, what are you carrying there? And he said, I'm carrying commentaries on the Diamond Sutra, which I've read 300 times. She said, well, you must know a lot about the Diamond Sutra, so I'll give you one of these for nothing, if you can answer my question. I said, OK, shoot. He said, past mind, future mind, and present mind cannot be grasped. With what mind will you eat these mind refreshers? That's what they were called, cookies. And he was stopped. He says, where can I find a Zen master? And he said, up on the hill. His name is Lungta. Dragon Pond. So, Long Tan was a little boy.

[12:12]

His family made these wine refreshers. And Da Wu was a monk in a temple nearby, and every day he would go He liked the monk, and the monk was kind of like his teacher and mentor. And so, every day his mother would give him a number of these Maitre Frit cookies, or whatever they were, to bring to his teacher, Dawu. And every day Dawu would give one of them back to him. And one day Dawu said, every day I bring you these cookies, whatever they are, and every day they give me one back. Why do you give me one back? He says, I'm just returning what originally belongs to you. That reminds me of this story. The householder finally released his son, and had him make his own departure.

[13:21]

And the Veperable gave him the complete precepts. As a result of the earlier situation in the former lifetime, the Venerable named him Bhāṣya Sītā, thus combining his two names. He gave him the name Bhāṣya because his name was Sītā and then he gave him the name Bhāṣya, or combines his new name with his old name. Finally, he passed on his obsession, saying, I now transmit the Tathagata's treasury of the eyes of true Dharma to you, and you must guard it and benefit it all in the future. So here is Kejab's facial on the case. He says, uncover the karmic causes of previous lives. The meaning of previous lives is explained by Kazan in various places.

[14:42]

which is not the same as our usual way of thinking about what previous lives mean. Basically, in Mahayana Buddhism the continuation of karma from lifetime to lifetime, so to speak, actually consists of the rupa skanda staying here, because that's earthly. Rupa skanda is the body, right? And so the body and the five senses. and the sixth sense as well, because the sixth sense is connected with the body.

[15:46]

And the letter is jnana, which is the seed bed, which holds all the karmic seeds. And that kind of energy continues in some way. And the manas, which is our ego, continues in some way. So the power of those two, the momentum of those two aspects of consciousness continue to create, to be creative in some way. Because that's their purpose, is to be creative. And Buddha's Parinirvana means that those two aspects of consciousness are no longer operating. That's the meaning of Parivrāṇa, basically. Everything is, you know, there's no more cause for rebirth, basically.

[16:50]

But rebirth continues. I can't tell you how it continues. It continues to create itself, recreating. So, human beings are, according to Buddhadharma, are continually recreating themselves. We are continually recreating ourselves through the potentiality of the line of jnana and the intensity of our self-consciousness, ego. Ego is what keeps creating karma, and the scene bed keeps feeding the karmic consciousness. So it's a kind of cycle. OK? That much is all I'm going to say. And I know that you have a question. What is it? So I can understand in Parinirvana that manas no longer exist.

[17:56]

It's going beyond manas. And I can even stretch to understand how the unwholesome seeds in the Alaya-Vishnana cease to be functional. But what about the wholesome seeds? Unwholesome seeds are bad. All seeds, good and bad, are dualistic. So, it's got to be beyond good and bad. That's the non-duality of extinction. It's not extinction exactly. It's non-duality. No reverse. You said something about her good karma being dispersed to everyone and everywhere. What did that mean in terms of what you're saying now? That means that... I don't know what it means. It just means something positive, that's all.

[18:58]

Something positive, just something positive about her dharma, which is picked up by people. It is influential in the world. There's good and bad, which are dualistic. Maybe we'll do this offline, but let me just do one more time. But the wholesome is Buddha dharma. Yeah, now I'm kind of stuck, but do you see what I'm getting at? I do, I do, but it's still dualistic. Yeah, that's still dualistic. It's got to go beyond Buddhism, it's got to go beyond good and bad, it's got to go beyond everything. So in Shakyamuni's Parinirvana, nothing's left behind?

[20:00]

Good and bad are simply instigators of each other. If there was no good, there wouldn't be any bad. If there was no bad, there wouldn't be any good. It's got to be beyond good and bad. So the efforts of his teaching and what's been transmitted down through our lineage, that's all Dualistic? Yeah. It's not. It's just that we see it in a dualistic way. But it's not dualistic. Because we cannot let go of our dualistic thinking. We see it dualistically. And it's hard for us not to. So, good is better than bad. But it's not good enough. Okay.

[21:04]

Russ? With Shakyamuni's passing or with Meili's passing, there's no longer any seeds. There's still a repository. I don't know about Meili's passing. I would say Buddha's passing, yes. Well, what I mean by that is that people pass away, and yet there is something that, there's a reception of their good, bad, their life in each one of us. That's what I thought Andrew was getting at. That's what I was saying. She was getting at something else. That's what I was saying. I was saying, yes, that's something that we receive from that. Which kind of goes back to the story of the teacher giving back one of the cookies to... See, I can see really good things about Mary's life that were passed on. that people appreciate and is encouraging to them, I can also see not such good things.

[22:08]

Which we don't talk about. Only some of us talk about it. We weren't around when the Buddha was walking this earth and he may have had some habit energy that was maybe not so good, so we tend to focus on the stories and the good. That's right. I agree. But even Shakyamuni... One story is that even Shakyamuni is not there yet, right? But at the same time, it depends on what you're trying to say. Because you use these stories as an example of something. It doesn't matter, you know, the fact. What matters is how you use the story. So we use stories to illustrate something. So in one story you illustrate that not even Shakyamuni is there yet. to illustrate the fact that you just keep going on, right? There's no place to land. And then on the other hand, he was perfectly fulfilled and so forth.

[23:12]

So it depends on what you want to emphasize. So maybe Shakyamuni was a really bad guy. That's good. Yeah. And that's good. My favorite Buddha was the one at the shop years ago in Green Gulch when it first started. The shops always had all tools and stuff laying around and there was this Buddha. His head had been knocked off a couple of times and his nose was distorted and he was kind of filthy. It was wonderful because here he was. just kind of, instead of the ideal Buddha, he was this beat-up guy, you know, and he was sitting there expressing the Dharma. He was wonderful. My favorite Buddha. I always keep looking for him all over the place, when I look in the mirror.

[24:16]

So, uncovered, of the karmic causes of previous lives means that in a previous lifetime he was a young man. Bhatya. He received the jewel from the venerable, entered his mother's womb in the present life, was born in the householder's family and still held on to the jewel and guarded it. And finally he turned it over to the venerable. What did that mean that he was born into his mother's womb? Born into his mother's womb can mean various things. It can mean that he went through some kind of transformation. Like right now, we're in our mother's womb going through some kind of transformation.

[25:18]

Are we a butterfly or a cocoon? But we're continually going through transformations. So going into mother's womb means transformation. Or mother's room. He received the jewel from the veteran who entered his mother's womb, went through some transformations of growing up. So what is the jewel? Is it a thing? Not a thing. If he opens his hand, you don't see anything. The less you see, the more you see. In other words, it's like the prodigal son, in a way, in the Lotus Sutra. Someone sews a jewel into the seam of his robe when he's drunk or something.

[26:25]

That's the story in the Predictions chapter. That's in the Predictions chapter. Yeah, that's a different one. But it's very similar too. And he finally goes through all these transformations and finds the jewel. And the jewel is what he always had anyway. It's not something new. giving you back what's already yours. So he held on to the jewel and guarded it. So no matter what transformations he was going through, he guarded the jewel. That's the kind of wonderful thing about the story, actually, is that he never let go, no matter what was going on with him. no matter what transformations he was going through. And finally turn it over to the venerable.

[27:32]

You should realize as a result of this that the story does not mean that the fleshly body is destroyed and that there is only a true indestructible body. He's talking about the Svanica heresy in Buddhism, which Svanica was a monk who proclaimed that this was the prevailing kind of reincarnation story in India at the time, and still is in many ways. that there is a soul, which is the indestructible body. And the indestructible body takes on new forms, and then when that form dies, it takes on another form.

[28:36]

the soul is embodied in different ways, or different bodies, or they look alike, or they aren't, it's a reincarnated body. And this is, it looks a little bit like Buddhism, but it's not. And so because it's kind of close looking, it can cause a problem. So, Dogen talks about this a lot. You should realize, as a result of this, that the story does not mean that the fleshly body is destroyed and that there is only a true indestructible body. If you think that this is a destructible body, then how could he still hold the jewel? Right? How could he hold it if the body is destroyed? What is it that's holding the jewel? Now, you should realize as well that it is not the destructible body that receives life and loses life.

[29:48]

You cannot say at this point that all the bones break up and scatter and that one thing is an eternal spirit which is everlasting, just like a soul. What kind of a thing could an eternal spirit be? It is the appearance of leaving a body and the appearance of receiving a body. And nothing else. It must be said that the former bhāṣya and the latter citta are not two. And past and present are not different. Therefore, you cannot speak of body, nor can you speak of mind. If it cannot be divided into body and mind, then it cannot be divided into past and present. Therefore it is thus. Thus, this word thus is the key word in Dharma.

[30:53]

It is thus. That's what the Tathagata means. Thus come, thus come. Tathagata means thus, the one who comes thus, which is indescribable, but it's the same as it. Thus and it are the same. Now, there's another koan which I've talked about quite a bit. Sejo and her soul, which kind of fits into this. Sejo was a young, in China, young lady, and Ochu was her boyfriend. They were both very kids. And they said, well, we really like each other, so when we grow up, let's get married. And he said, oh, that's great.

[31:57]

And so they were real joyful. But when they grew up, the father had a different idea. And he got this old man. He said, I want you to marry this old man, because he's going to give me a lot of money. He's my friend. And he immediately sold her to the old guy. And she was downhearted and heartbroken. And so was Ochi, her boyfriend. on a boat, little boat, and he started, he left. And then he saw somebody running on the dock, waving. And so he slowed down and said, well, that looks like Seijo. And Seijo jumped on board, and they ran off. And they stayed in a town somewhere down the river, and I think they had some kids. And one day Sejo said, you know, I really want to see my old dad again.

[33:03]

I really, you know, feel bad that I left him and I loved him and so forth. So they agreed that they'd go back and visit Papa. So they sailed back up the river. And Ochu said, you stay here and I'll go talk to him, tell him you're here. So he went up to the house, knocked on the door, and the dad opened the door, and Ochu said, I'm here with Seijo to visit you. And the dad said, Seijo, I haven't seen you for a long time. Where have you been? He said, Seijo and I took off. Remember that? But he didn't know about Ochoa. He only knew about Seijo. And he said, are you kidding me? Seijo has been in bed for five years.

[34:04]

She hasn't moved for five years, staying in bed. And Ochoa said, no, no, she's down at the boat. I'll go get her. So he went down to the boat. and brought Seijo back. And as soon as he brought her into the house, the other Seijo got out of bed and they embraced. And then the story is, which is the true Seijo? That's gone. Which is the true Seijo? You know, you can talk about this easily. It's gone. Some people think it's about women, your true nature and your longing for your true nature. And when you embrace your true nature, which is the truth angel.

[35:05]

I seem to remember that they merged. Yeah, they merged. Did I say that? You said embrace. Yeah, they embraced and re-became one person. Yeah, emerged, yeah. So it's like you're looking back and saying, before there was that, which one was, during that five years, which was the right one? Well, even though they emerged, which is the truth they chose? Isn't that question dualistic? Isn't it what? Isn't that question dualistic? Well, sure, you're supposed to answer it in a non-dualistic way. Because true nature expresses itself as duality. Non-duality expresses itself as duality. But because we get lost in duality, we can't see our true nature.

[36:10]

We can't see the forest and the trees. I was thinking about the jewel and the master and his master. And I thought, why did he return the jewel? When he had the jewel that was given to him by his teacher. Was he holding on to his teacher as well as his jewel? No. It's like, that's response. It's like... In other words, you can't hold on to anything. In other words, it's mine as well as yours, right?

[37:12]

So that's the meaning of returning. It's like one cup flowing into another. Nevertheless, he wasn't earning it well. He was guarding it well, yes. That's right. And so the transmission was the merging, just like Sanjo and her soul. So, student and teacher become one as well as two. So the merging of one allows them to become two. If they stay as one, that's not so good.

[38:17]

Just thinking about the word guarding, the individual, and what's coming up is Not losing faith during the time of out-parent separation? That's right. Not losing faith no matter what's happening. It appears that Senjo and her soul are somehow in two places or separate, but keeping faith. Oh, that's right. That actually... It reminds me of when Soenroshi and We teach it really simply. Senzaki. Senzaki. And Nyogen Senzaki, like Sono, she was in Japan, and Senzaki was in America. And on New Year's Eve they would bow to each other. So, you know, it's that kind of thing.

[39:23]

My teacher was in San Francisco and I was here. But when I wasn't practicing with him, I was always practicing with him. So, I kind of like you guys, you know. In Oregon, I was still practicing against the brigade. Keeping the faith. Yeah, that's right. So it is not just this way, it is not this way just with regards to Vajrasiddha, but to speak the truth, everyone is like this. There is nothing that is born and dies. This is the point. There is nothing that is born and dies. How can there be reincarnation if there is nothing that is born and dies?

[40:27]

It is just thus. There is nothing that is born and dies. It is just renewing heads and changing faces in accordance with time and conditions. So we have this idea, and I've talked about this before, because of the standpoint of where we are. We think that time goes by and that we are moving along with time. But another way of thinking about that or seeing it is that time is really standing still and we are moving on time that is not going anywhere. It's like the treadmill. the wheels that goes around and around, instead of going somewhere. And we're just little piggies, or little mice that go around and around in the wheel, changing faces and changing in accordance with time and conditions.

[41:40]

It certainly is not a matter of renewing the four great elements, which are fire, water, earth and sky, ether. It is not a matter of renewing the four great elements, it is reincarnation, right? Not a matter of renewing the four great elements or renewing the five aggregates, which are form, feelings, perceptions, impulse and consciousness. There is never any arrival covered with a lump of flesh, or arrival supported by even a gossamer of hair or bone. Even though there are a thousand kinds of forms and myriads of types, they are all the original mind's light. So this kind of sounds like the original mind's light sounds a little bit like a soul. That can be construed as a soul. The original mind's light. Not knowing this principle, we think that this person is young.

[42:44]

And that person is old. But in summary, there are no old bodies, and there is originally no youth. If this is the way it is, then on what basis can we divide life and death? And how can we divide before and after? Consequently, pointing out that basya, from a former life, and sita, in the present, are not two bodies, is the meaning of causes from previous lives. Grasping this, Bhāṣya and Sītā received the photographer's treasury of the eye of true dharma and benefited the future. Let me read that sentence again. Consequently, pointing out that Bhāṣya from the former life and Sītā in the present are not two bodies is the meaning of causes from previous lives. In other words, the young Bhāṣya and the old Bhāṣya are not two different people. Pāsya and Sita.

[43:46]

Grasping this Pāsya, Sita, we see the treasury of the... Therefore you must understand that all Buddhas and all patriarchs are fundamentally unawakened and all inner people are ultimately undiluted. That sounds backwards, right? But it means we're all the same. It means enlightened people are not different than unenlightened people, ignorant people. You know, Dogen says, in order to practice it does not depend on intellection, smart, dumb, stupid, or whatever. Because practice levels everybody. I remember when I first started to practice, I didn't want to know what anybody did in their life.

[44:52]

Because I didn't want to think, oh this person is a professor, that person is famous, or something like that. When we come to the Zen Dojo, we're all the same. We let go of all of that stuff. I'm a woman, I'm a man. It's all gone. Even though it's there. It's all there. But when we're in Zen, we're all the same. We're just one person. Whoever that is. Yes? Doesn't that directly relate to it? We were talking about yesterday about the Mongol... About the? The Mongol... Oh, yes, of course. Yeah. So sometimes they practice, sometimes they arouse the thought of enlightenment. Bodhi and the thought of enlightenment are totally beginningless and endless. Sentient beings and the Buddhists are fundamentally not deficient or superior, respectively. It is nothing but thusness everywhere. This is just holding and guarding it for many aeons and not forgetting causes from previous lifetimes.

[46:00]

Is that what was meant by the story of Shakyamuni that he saw or experienced in his past lives? Who knows? You can say so. I guess I keep coming back to the how rather than the why. And the pragmatics. The thing that keeps staying with me is Bodhisattva Buddha. So here we are, Buddha nature. And yet, something I thought I already said yesterday, Because Buddhas appear in the world for a purpose, just as Bodhisattvas do. And, you know, something again about what you just said, about basically we're all the same, is that we're all Bodhisattvas. So how do I, how do I be with when that non-composed being comes up in relationship with Some idea I have about myself or someone else.

[47:07]

We call that non-composed Buddha. He can't escape. No matter how far you fall, he's still there. Well, I'm having an emotional conflict with the idea of women and men being the same. Oh yeah, they're different. They're totally different. Yes, and I thought, well, you know, it's kind of like the story of the soul and the person in the bed, that actually it seems to me both are separate. And they need to be separate. Yes. And that is part of what we're talking about. That's right. Even though we're all, if you only think we're separate, then it's a problem. If you only think you're the same, that's a problem. But we have to know that women are women, men are men.

[48:09]

Right? And when you're at a Suzuki grocery, you used to say, people kind of, you know, some people thought he was old-fashioned, which he was. That when a man is totally a man, then that's a man. When he's totally a woman, then that's... fulfilling, whatever that means. Sometimes you can be a woman and you feel like you're a man. Sometimes you're a man and you feel like you're a woman. But basically, when you are you, Zen is Zen. So, yes, when we first started practicing, So Koji and my mother sat on one side and I sat on the other side of their genital. And when we got up, we bowed to each other. I thought that was the greatest practice. Because instead of mixing us up, we respected each other.

[49:11]

It was a different kind of way of relating, which I thought was a really good way of relating. But then we said, you know, like in America, we want to mix everything up. I said, okay, that's America. But the way of women sitting on one side and men sitting on the other side, there was a statement about, yes, we're women and we're men, but we're all the same. By mixing us up doesn't make us all the same. It does. That's true. Mixing us up doesn't mean we're all the same. It just means that we're mixed up. So yes, your point is well taken. I want to know about the seal, the capitalized seal, and mostly why they call it mind seal.

[50:13]

You know, Cook called it mind seal, and Niermann just called it Well, a seal is like an imprint, you know, and then you take the seal away and it's imprinted. So it's like a verification. It's like a seal on a document. This is verification. So the Dalai Lama means verification from Buddha. Your understanding is verified. But in this case, there wasn't anybody who gave him verification. It's just that something was imprinted. He had an understanding. It's a way of calling an understanding, but it's interesting that they call it a seal. Well, I think I'd call it a mind seal. The universe verifies you. The universe's response is the mind seal.

[51:22]

That's very interesting. I wonder, is that experienced by the person who received the mind seal? Does anybody else know that somebody had that happen? Well, you know, it's not like an event. We talk about these things as events, and then we expect events. Then we what? Expect events to happen. Well, where does your enlightenment experience, which is the mind, feel? So he had some understanding, which changed him in some way. Well, let's see where that is here. I'm trying to find where it's the beginning of the first paragraph in the circumstances. No case. The 24th day character said, I now transmit the Tantra's treasure of the eye and of the true Dharma to you.

[52:36]

The master uncovered the karmic causes of previous lives and received the mind seal. Verification. He received verification from his teacher. From his teacher? Yeah. His teacher is Shri Sivaraman. OK, and here's, then Nirman says, Bhāṣṭaśīta received unseen, the seal. Unseen what? Because he received it unseen. Which sounds like, just between him and the universe, more than between him and another guy. Could be, yeah. This reminds me of the part of the story of Chuck Nguyen's Enlightenment where Mara says, you know, who are you to struggle like this and think that you have realization?

[53:39]

And he calls on the earth to bear witness to it and the earth goddess wrings out her hair and washes it away. Oh, I didn't hear that one. I liked the part with the goddess in it. But, you know, touching the earth and the whole universe responding. The earth witness. I thought that I had read somewhere that it was, the words I can remember is that past, like he deserved this because of all his many past lives. Well that's what it says here. Of gathering merits. That's what it says here. It says, the Master uncovered the karmic causes of previous lives. And received enough life here.

[54:41]

I wondered if unseeing was about there's nothing to see. It's inherently there. It's just the recognition that basically all of our birthright is our Buddha nature and our wherewithal. So here's the poem. This morning, as usual, I have some humble words to spread the flame of story. At the time of blooming flowers and falling leaves... At the time blooming flowers and falling leaves are to sleep at once, the king of medicine trees still has no distinct flavor. Medicine trees means the Dharma. The king of medicine trees is

[55:44]

Who is the king of medicine trees? What does Neiman say? Well, blossoming flowers and flowing leaves may display themselves directly, the lord of healing trees and herbs. ultimately possesses no particular flavor or aroma. I think it was Lao Tzu who said, the food of the great sages tastes like nothing at all to ordinary human beings. So that's the end of that story.

[57:04]

10, 11, 20, you know. Is that about right? So, is Ilidaria the next one? Yes. Yeah, that's good. That's Tobin's example. I was 12 more minutes if you want to get started. Who would you just read it and give it something to think about? Umdra, you know, Tojon, the most famous disciple is Tojon, who studied the five ranks and kind of helped Tojon develop the five ranks.

[58:08]

And he's very famous, but Ungo is not so famous, because Ungo was the disciple that carried on Sozon's lineage. That's why Ungo, in our lineage, comes after Sozon instead of Sozon. Sometimes, I remember Kino Sensei said to me one time, that the one who looks like their successor is not necessarily their successor. So the 39th ancestor gave us the Ingo Doris. So now we're into China and the Chinese Ancestors are not as imaginative as the Indians, because the stories have a different flavor.

[59:18]

When Ugo went to train under Tozan, this is the case, when Ugo went to train under Tozan, the latter asked him, What do we know? Acharya is your name. Acharya means seeker or monk or... It's kind of a... an honorable term for a monk. And the do-yo, of course, is his name. So, what do-yo, Acharya, is your name? In other words, it's like saying, what Joe is your name?

[60:20]

What Andrea is your name? Ugo replied, do-yo. which means, sustainer of the way, dying. Now, Tozan said, look up higher and say something more. Ungo responded, were I to speak on a higher level, then I would not call myself Donyo. Tozan said, when I was with Ungo, my own respectful reply was no different. So this is very often When a student would come to a teacher, the teacher would test their understanding and say, what is your name? The story of the fourth patriarch is very interesting because when he was a boy, he met the fifth patriarch. When the fifth patriarch was a boy, he met the fourth patriarch. No, he was no man.

[61:27]

He met the fourth patriarch. And he said he wanted to study the Dharma, the patriarch. And the fourth patriarch said, you're too old. What's the use of studying when you're so old? So he went to a young lady and said, can I borrow your womb? And so he was reborn through her. And then later when he was a young boy, he met the Fourth Patriarch again. And the Patriarch said, what is your name? He said, I have no name. I have a name, but it's not a usual name. And the Fourth Patriarch said, well, what is your name? And he said, my name is Buddha-nature. And the Patriarch realized. something funny was going on. I thought you said the Chinese ancestors weren't so imaginative.

[62:29]

Well, these are the early Chinese. Before the Sixth Patriarch. So Ungo was the native of Gyokuden. I'm reading you out from Niman. Ungo was the native of Gyokuden. In Yuexiu, Yuexiu is Chinese. His family was the O clan. And when still but a young child, he left home for Enjuji. Enjuji sounds like a temple. And Han Nyo. At 25, he became, yeah, Enjuji is a temple. So he became a full monk and his teacher had him learn the Vinaya rules. As this approach was not to his liking, he abandoned it and wandered from temple to temple until he came to master Sui Wei, from whom he acquired the way.

[63:32]

Sui Wei is also a very well-known teacher. So Vinaya is the usual way for monks to be ordained. and practiced the 250 rules of behavior. And he didn't like that. He wanted to find the Zen way, which has 16 precepts. So, after a while, a certain monk from Yoshio Province came to the monastery and spoke so enthusiastically in praise of Tozan's Dharma Center That, in consequence, Ungo went there. He went to see Tozan. So Tozan means Toe Mountain. Zan is a mountain. San is a mountain. So he went to see Master Tozan.

[64:35]

He's just Tozan. We call people after their mountains. When Tozan asked him where he had come from, Ungo answered, I come from Suwibi. Suwibi was his teacher. Tozan asked, what words or phrases does Selipi have for directing his disciples? And Ungol said, once when Selipi was preparing a food offering for the Arhats, I respectfully asked him, by making a food offering to the Arhats, will they come or not? That's interesting. Question. Suwidi replied, what do you eat every day? What is your food? What sustains you? Tozan said, did this conversation really take place? When Ugo said that it had, Tozan commented, what, W.O.

[65:36]

Acharya, is your name? So this is the circumstances. And what is given above followed to the point where Tozan said, when I was with Ungan, my own respectful reply was no different. So Ungan was Tozan's teacher. Ungan Daryo. That's un-go-do-yo, un-god, was Tozan's teaching. Un-go awoke to the way upon catchy sight of the Toa River. When he informed Tozan the purport of his awakening, Tozan said, my way, thanks to you, will flow on, perpetually transmitted. So this is kind of a pun on Tozan's name, as well as the river. When I was with Ungon, my own respect... Ungon, I think, awoke to the way upon catching sight of the Do River.

[66:51]

The Do River. So that's like Tozan. When he informed Tozan of the purport of his awakening, Tozan said, my way, thanks to you, will flow on perpetually transmitted. So there's a kind of partner between the river and Tozan. And he's saying, my way will flow perpetually. What do you think was his awakening on seeing the To River? There's a koan. The river stands still while the bridge flows on. There was a time, a long time ago, I heard that Great Master Shi was born in Japan and became their king. of Shi, too, was born in Japan and became his king.

[67:57]

Anyway, what do you think? Is this so or not? Uno replied, it is the proverbial great teacher called Shi. If it is the proverbial teacher, this is mixing me up, there was a time when Tozan said to Uno, I hear the great master Shi was born in Japan, and become a king in Japan. That's right, because they're in China now. He went to Japan and became their king. What do you think? Is this so or not? Ongo replied. If it is the proverbial great teacher called Shi, which means discriminative thought that you were talking about, this is not the Buddha, let alone the ruler over anyone. Toza ascended to this. This is kind of, you know, Chinese talk. But you get the picture. I hear that the great master Shi was born in Japan and became their king.

[69:09]

What do you think? Is this so or not? And Nungo replied, there is a proverbial great teacher called Shi, which means discriminate the thought. That is not talking, that you were talking about, this is not the Buddha. So, he's kind of saying, he's showing Taozang his understanding of the Dharma. One day, Tozan asked Nungo where he had been. And Nungo answered that he had been walking upon a mountain. Tozan asked, was that mountain fit to live on? Nungo said, what mountain is not fit to live on? And Tozan said, if this is so, then everything within the whole land must have been tried out by the Acharya. In other words, it must have been everywhere. Acharya. Your experience must be everywhere.

[70:10]

Once I said to Suzuki Ryoshi something like, my opinion, I was expressing my opinion about some place, I can't remember where it was, and I was describing the place, and Suzuki Ryoshi said, have you been there? I said, no. No? Sorry. So Mungo said, not so. And Tozan said, well then, you must have found the right roadway. Mungo said, there is no roadway to Black Pippins. And Tozan said, if there is no roadway, how will you meet him face to face? And Ugo said, if there were a roadway, then I would indeed break off my life with you forever. No. If there were a roadway, then I would indeed break off my life with you and leave.

[71:14]

Tosun said, although a thousand people say ten thousand men may take hold of this disciple of mine, they will not stop him from going on. So this is a conversation. We'll take that up again tomorrow. What time? It's afternoon. Oh, it's afternoon. So there are these little stories about Pilgrim and Angel. They're conversations that you can discuss. I think this is about the right time? Yes.

[71:55]

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