This book, Great Fool, I think this is one of the good translations of Ryokan. The title, Great Fool, was part of his name, Ryokan's name. His full Dharma name was Daigu or Taigu Ryokan. Ryo means to be good. Ka means to be wide, or flexible, or tolerant. But the first name, Daigu, means great fool. So he called himself great fool, and we think he was really a great fool. So, this title came from part of his name, but this really describes his personality.

[01:01]

He was really a great fool. Anyway, the poem I'd like to talk about this morning is about a person who is, I think, who was also a great fool. The poem is as follows. Let me first read in Japanese. You may be interested in the sound, Japanese sound. In Japanese, it is as follows. It's very short. That's it. Very short. And the translation in this book is as follows. One who is a monk. One who is a monk. Need nothing. need nothing, only never despising anyone, only never despising anyone, for this is the unexcelled practice of all bodhisattvas.

[02:37]

Again, one who is a monk needs nothing, only never despising anyone. For this is the unexcelled practice of all bodhisattvas. The way I read this Japanese poem is different from this translation. I mean, this is not mistaken. The part never despising anyone is a name of a bodhisattva. The name is Jō Fugyō Bosatsu. So, in the original, he said, Sō no mi wa. Sō no mi means one who is a monk. Makoto wa iras means, literally means, the monk, the one who is a monk doesn't need, literally, makoto or banji means ten thousand things.

[03:49]

We don't need so many things. But, he said, in my translation, or in my understanding, he said, only the practice of this Bodhisattva, Jōfugyō Bosatsu, Jōfugyō Bosatsu, Jōfugyō literally means always not despising or disparaging. This bodhisattva is from the Lotus Sutra. I'm going to talk about this bodhisattva. It's very interesting and I think important. teaching from the Lotus Sutra. So my translation of this poem is like, the one who is a monk doesn't need many things, only

[05:02]

the practice of bodhisattva never despising or never despising bodhisattva so please understand this is a name of the person is the word is unexcelled very important and Wonderful. So what Ryokan is saying in this entire poem is we don't need to practice anything. We don't need to practice so many things. But this practice, this Bodhisattva's practice is most important, is necessary. This is only one necessary thing for a Bodhisattva. And then fat is the practice of this Bodhisattva.

[06:12]

This Bodhisattva appeared in The 20th chapter of the Lotus Sutra, the name of that chapter is Jo Fugyo Bosatsu Bon. So the name of this Bodhisattva is the name of the chapter. That is the 20th chapter in the Lotus Sutra. I have one English translation of the Lotus Sutra. This person is really a wonderful person, but he is also a kind of a great fool. He wasn't a clever person.

[07:15]

I just read the story of this bodhisattva. It said, after the original awesome sound king thus come one. This is the name of a Buddha. I don't have time to explain why this Buddha was named in this way. But anyway, so this Buddha had passed into extinction. And after his correct law had also passed away, so this Buddha died. And for a while after this Buddha died, this Buddha's true teaching, or true Dharma, remained. But after 13 years, it said about 500 years, the true Dharma also passed away. and in the period of his counterfeit law counterfeit law is you know the in the kind of ideal buddhist history the 500 years after buddha's death the true teaching

[08:33]

of Buddha and, I mean, teaching of Buddha and people who practice Buddha's true teaching are there and they can attain enlightenment. But the second stage of the history, only teaching and practice remains. No people attain enlightenment. That was the second period. And this counterfeit law is the name of this second period. And after this second period, the third period is called Mappo, or the end, last hall, last Dharma. And in this age, only teaching remains. No one practices, and no one pays enlightenment. So this bodhisattva appeared at the age or period of Semblance.

[09:40]

Another name is Semblance Dharma. And monks of, at this moment, at this period, it said, monks of overbearing arrogance exercised great authority and power. So at this age, the monks who are very arrogant, and according to another part of Lotus Sutra, it said, they kind of analyze Buddha's teachings, analyze and conceptualize and cling to those philosophy or teaching. and they think they understand Buddha's teaching, like scholars. So those people had the power. And at this time, there was a Bodhisattva, a Bodhisattva monk.

[10:47]

named, never in this translation, this translator translated this Bodhisattva's name, never disparaging. I don't know which is better, disparaging or despising. Not so different anyway. Now, and for fact reason was he named never disparaging. this monk was called, named Never Disparaging. And he said, this monk, for ever persons he happened to meet, whether monks, nuns, laymen or laywomen, would bow in obeisance to all of them and speak words of praise, saying, I have profound reverence for you.

[11:54]

I would never dare treat you with disparagement or arrogance. Why? Because you are all practicing the Bodhisattva way and are certain to attain Buddhahood. So whenever this monk meets the person, I mean this Bodhisattva make prostration or bowing to any people and said, I never disparage you because you are practicing Bodhisattva practice and you will be Buddha. You will become Buddha. So he was always bowing to all people. Then how did those people respond?

[12:58]

This monk did not devote his time to reading or reciting the scriptures. So this person, this monk, didn't study. So he was not a scholar, but simply went about bowing to people. So that was his practice. Bowing, going, meeting people, and bowing people, and praising people, and saying, you will be Buddha. You will become Buddha. Sooner or later. That was his practice. That was what Ryokan referred to. This was Satoba's practice. And if he happened to see any of the four kinds of believers far off in the distance, he would purposely go to where they were, bow to them, and speak words of praise, saying, I would never dare disparage you, because you are all starting to attain Buddhahood.

[14:14]

Among the four kinds of believers, there were those who gave way to anger. So those people get angry to that monk. Their minds lacking impurity, and they spoke ill of him and cursed him, saying, this ignorant monk, where does he come from? presuming to declare that he does not disparage us and bestowing on us a prediction that we will attain Buddhahood. We have no use for such vain and irresponsible predictions. So the monk said, I respect you. But those people say, I don't respect you. And many years passed in this way.

[15:23]

So this monk practiced only this practice his entire life. During which this monk was constantly subjected to curses and abuse. He did not give way to anger. However, but each time spoke the same words, you are certain to attain Buddhahood. When he spoke in this manner, some among the group would take sticks of wood or tiles and stones and beat and pelt him. But even as he ran away and took up his stance at a distance, So he escaped. He continued to call out in a loud voice, I never disparage you.

[16:25]

I would never dare disparage you, for you are all starting to attain Buddhahood. And because he always spoke these words, the overbearingly elegant monks, nuns, laymen and laywomen, gave him the name Never Disparaging. This is why this monk was called Never Disparaging. I think this is a very interesting story. And according to a commentary on the Lotus Sutra, The Sanskrit word of this Bodhisattva's name, Jo Fugyo, is Sada Paribhuta. Sada Paribhuta. And it's interesting.

[17:30]

In Sanskrit, this name can mean or can be interpreted in two ways. One is, as this translation, never disparaging. So the monk never disparaged people. But another interpretation of this name is always disparaged. Always being disparaged by those people. So he never disparaged anyone, but he was always disparaged. It's very interesting. And I really understand why. So Ryokan thinks the practice of this Bodhisattva is really important and essential and only one thing we need.

[18:32]

I think because Ryokan's practice was the same. You know, after he finished priest monk's training, he left. First, he left home and became a monk and practiced at a monastery. But second, he left monastery and lived by himself in a hermitage. And, you know, lived and practiced by himself And he, in order to survive, he lived on begging. Begging on the street, doing taku-hatsu, is a really interesting practice. When I was at Antaiji, because since Antaiji has no

[19:33]

financial support from the lay community because we had no members. Uchiyama Roshi and our practice was completely supported by takuhatsu or begging. So begging was one of the important practices for me. When you walked on the street, we hold an orioki, the eating bowl, in this way, and we wear, you know, koromo and okesa, and straw sandal, and bamboo hat. It's a kind of a big hat, so we don't see the half of the world. And in the same way, when we do kinhin, our eyesight is downward, so we don't see people's face, and we don't see where we are.

[20:46]

I mean, we stand in front of houses or shops, but we don't know who this person is, and we don't know where this is, or whether this house is How can I say? The rich people or poor people, we cannot judge. We should not judge. We just hold a bowl and say, not say, but say, a ho. Ho could mean dharma, or ho means oryoki, how, or bowl, eating bowl. So we have to be, how can I say, very respectable to all people who are walking on the street or who are the owner of the shops or houses. We're always, you know, bowing.

[21:48]

And not many people, well, it depends on where we did takuhatsu, in Kyoto, People know what we do, what we did, what the monks are doing. Because there are so many Buddhist or Zen monasteries, and all the monasteries, monks did takuhatsu. So people in Kyoto are familiar with takuhatsu. So when we walk, people almost, you know, bow toward us and make some donation. But places like Osaka, Kyoto and Osaka are very close. I'm from Osaka. Osaka is the second largest city to Tokyo in Japan. And Osaka is a city of merchants. Actually, my family has been a merchant in Osaka for almost 300 years.

[22:54]

So I know people in Osaka. They don't care about Dharma. They don't respect banks. They are like Japanese businessmen. They are busy and they are always thinking about making money. That's their lives. So they don't respect monks doing takuhatsu. So we have to be very respectable to all people, whoever, on the street or in the town. But not many people are respectable to us. So it's like a bodhisattva, never disparaging. You know, we should never disparage any people. You know, takahatsu is a kind of a unique practice.

[24:01]

We hold an empty bowl. So we have nothing to offer, nothing to sell, but we try to get something. You know, it's kind of... I think it's the most difficult thing, you know, to sell nothing and get something. And it works. It's kind of a strange thing, you know, in the Buddhist history or Buddhist culture. Monks just walk holding an empty bowl and somehow people make donations. So, we are like a salesman, selling nothing, but we receive something. And that is how Buddhism has been supported for thousands of years.

[25:02]

So, when we do Takahatsu, we should be like a Bodhisattva and never disparaging. But people Not many people actually respect us, so we are kind of disparaged. So the meaning of the two connotations of this person's name, never disparaging and always being disparaged, are really, how can I say, meaningful to me. So that was how Ryokan practiced. So I think Fen Ryokan said this Bodhisattva's practice is most important. That means for Ryokan, this practice of Takahatsu is really important. Well, it's almost 11.

[26:10]

And what I wanted to say this morning is those two, I mean, the monk whose name is never disparaging anyone and those arrogant people who despise this bodhisattva are both in myself, I think, I really think. I mean, it's very difficult. When we try not to disparage anyone, that means we cannot take side. We have to respect all people. But it's really difficult. If we try to do this, people don't like me, I think. You know, people have different opinions, and sometimes they are fighting each other.

[27:22]

And if I say, you are all good, you know, we respect both of you. That means, you know, from both sides, this person will be, you know, disparaged. Because, you know, This side of people think, this is good and that is not good. And another side of people think, that is good, this is bad. And they disagree with each other. And when someone says, both of you are good, you will be Buddha. Certainly, anytime, sometime. And I really respect you, both of you. How these people react, it's very clear.

[28:23]

Like the people who disparaged that monk, I didn't want to be respected by you. You know, Buddha should be like that person. Buddha should respect all people, never disparage anyone. So, we don't like Buddha, I think. You know, we want to, or we need to, take side. In order to make a decision, we have to say, this is good, this is bad, or this is more important, this is less important. choose this side. And when we live in this way, when someone says both are good, then there's no way to make a choice.

[29:25]

You know? And we have to live in that kind of realm of making a choice. Otherwise we cannot live. But as far as we are living only within this realm of making choices, making choices means making discrimination. You know, we create sansara. Sometimes we are successful, or we are correct. Sometimes we are not successful, or we make mistakes. So sometimes we are happy, sometimes we are not happy. And no condition lasts forever. So it's very natural, sometimes we are happy, sometimes we are not happy. And this, you know, up and down, continue.

[30:29]

And that is samsara. We are always living within an ever-changing condition. Sometimes we are happy, sometimes we are not happy. That is our life within the way of life we make choice. So, first Buddha taught is we should get out of this realm and no discrimination. That is nirvana. But somehow we cannot live in nirvana as human beings. We have to think. We have to make distinctions. And we have to make choices. So this is our condition as human beings. Then what is nirvana? What is the meaning of Buddha's teaching? We should go beyond like and dislike.

[31:31]

and how we can go beyond or become free from samsara. So we need somehow the voice of all are good. All are good. You know, no separation, no discrimination. Everything is okay. You will become Buddha. You are okay. But that voice doesn't come from our mind. It came from much deeper, not a space, deeper level of our life. Everything is okay as it is. But in our thinking, we are always thinking this is good, this is not good. And we have to make choice. That is our life. And so I think to listen or hear the voice of this never disparaging bodhisattva is really important.

[32:46]

I think that is the voice of Buddha. And how we can hear it, how we can listen to it, I'm not sure. But at least for me, sitting, in this posture and letting go of my discrimination is the way to hear that voice. Everybody is okay. All people are good. They will become Buddha. Oh, I forgot one thing. Ryokan really, how can I say, The Lotus Sutra is really important to Ryokan. The Lotus Sutra has 28 chapters and Ryokan made poems on each chapter of the Lotus Sutra.

[33:48]

And, of course, he made several poems on this chapter of Bodhisattva never disparaging. And I think that is very interesting and important to me. The poem is as follows. It said, some throw stones, some beat him with sticks. He retreat, then stops and calls to them aloud, as it said in the Lotus Sutra. Since this fellow has left the world, since this fellow has left the world, that means after this Bodhisattva left the world, no one has heard from him. No one has heard from him. But the wind and moonlight that fill the night, for whom do they reveal their purity?

[34:59]

read again. Some throw stones, some beat him with sticks. He retreats, then stops and calls to them aloud. Since this fellow has left the world, no one has heard from him. But the wind and moonlight that fill the night, for whom do they reveal their purity? So Ryokan said, I think, the moon and wind in the night. It's a very beautiful scenery, and yet it's not something special. This purity of nature, wind and moon, or not only wind and moon, but, you know, It's a really beautiful morning.

[36:07]

Why is it so beautiful? I think for Ryokan, the beauty of nature, or beauty of people, beauty of our life, is the voice from Buddha. Everything is okay as it is, but we think no. We say no. It should be this way or that way. We need both. I think we need both sides. But we need to awaken to the life force much deeper than like and dislike, or good and bad. That is the place we really can be peaceful. As far as we are making choice, we cannot be peaceful because everything, all the time, condition is changing.

[37:14]

Sometimes we are happy, sometimes not. And this lasts forever. But if we escape, we cannot escape this condition. But still, we can find the purity or peacefulness. from something much larger and bigger and deeper than our judgment, our like and dislike, even our happiness and unhappiness. I think that is why Ryokan said this practice. of never disparaging is only one important, essential thing for us Buddhist practitioners. Well, I'm sorry I spoke too long. Any questions or comments? Or whatever you want to say, please.

[38:17]

Not disparaging, and actually I think disparaging Yes, I think so. That's the only way we can be. We are messy. And we have to respect or we should not disparage our messiness. And we have to accept it, I think. That is where we can find purity. As far as we are complaining or disparage or blaming our messiness. we cannot find purity and peacefulness, I think.

[39:28]

Thank you very much.

[39:32]

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