So I thought I would discuss the next section of the guidelines on practicing the way. So the heading of the heading of these characters here. So looking at the first time through, it looks like the top character means straight. honest and direct. This character means down. The first part is straight down. Being means like samadhi. It means to be fixed or settled. This character has many meanings, but I think the meaning that applies here is fitting, just, So be fixed on the correct or settled in the correct or the true.

[01:08]

And that's the title of this section. It could be also translated as right here. Straight here. Straight down here. Here immediately. Kind of familiar. Zen practice, right? Right here immediately. Like sitting on a cushion. Your cushion. And the next one could be translated as settling down in the truth or in the truth. Or it could be translated as the way it's translated in the Mooney Dew Drop. Hitting the mark. Fixed on the mark.

[02:15]

Hitting the mark. You know, the point. Hit the point. Okay? So settle down right here. Hit the mark. Immediately hitting the mark. Or immediately settling down. That kind of thing. Right? That's the title of this section. Directly realizing the way, or directly realizing enlightenment. There are two ways to penetrate body and mind. Studying with a master, hear the teaching, and devotedly sitting zazen. You've heard this term before, san-shimompo.

[03:17]

Remember? San, go, visit. Shi, teacher. Mom, listen. Or ask about dharma. Go to the teacher and listen about dharma. Listen to the teaching. ... and the other one is just sit. Be devoted to sitting. Those are the two ways to penetrate body and mind, or these are two ways to or two ways to realize enlightenment. Listening to the teacher opens up your conscious mind, while sitting zazen is considered enlightenment.

[04:22]

And that's without, you know, practice dash enlightenment, not and. So another way to say it would be, while sitting in zazen is concerned with the unity or unifying practices. Therefore, if you neglect either of these when entering the Buddha way, you cannot hit the mark. You cannot settle down. Try to settle down without going to the teacher and receive the teaching, you won't be able to settle down in the way. And if you try to go to the teacher without devoting yourself to just sitting, you won't be able to settle in the way. These two. Everyone has a body-mind.

[05:26]

In activity and appearance, Its function is either leading or following, courageous or cowardly. The body-mind is leading or following, courageous or cowardly. We could say leading, strong, following, weak, high or low. Everyone has a body and mind. In activity and appearance, the function could either be being turned by dharma or turning the dharma. To realize Buddha immediately, the mind is to hit the mark, is joto, is

[06:29]

be fixed on the correct, to settle down in the truth or to accept the truth. So, it's kind of an interesting expression because that character, the character to, the jo, means to concentrate or to fix or decide, but with the next character, which means correct or whatever, the to, as accepting the truth as it is. It sounds kind of active, but it's often translated as receptive. Nice comment, nice thing that has both a quality of deciding and concentrating on truth as it is, and receiving truth as it is, or accepting truth as it is, and settling in truth as it is. To realize Buddha immediately with this body and mind is called hitting the mark.

[07:42]

Without changing your usual body and mind, just follow the Buddha's realization. Without changing your usual body and mind, just to follow the Buddha's realization is called Immediately. Jikige. Without changing your body, your usual body and mind, to follow the Buddha's realization is called right here. And it is called hitting the body. Without changing your usual, in other words, this body and mind, to follow the realization of the other.

[08:54]

Using this body and mind to follow the realization of the other is called right here. is called hitting the mark, is called settling down. To follow the Buddha or follow the other completely means you do not have your old views. To hit the mark completely means you have no new nest. With this usual body and mind, without changing it at all, you follow the realization of the Buddha. And follow the realization of the Buddha means you don't have your old views, you don't hold to your old views.

[09:59]

So once again, with this usual body and mind, you don't hold to your own views. Not holding to your own views is following the example of the other. And that's called right here. With this body and mind, without changing it at all, not having your old views, that's called being right here. And not to get a new nest is to hit the mark completely.

[11:01]

So you, with this body in mind, without changing it at all, following the realization of the Buddha, which means you let go of your old views, is settling down. And then, now that you're settled through letting go of your old views and using this body untouched, you don't take a new nest. Which is called hitting the mark or accepting things as it is, you don't settle into a new nest. You give up your old nest and you don't settle into a new nest. In having your ordinary body, you give up your old nest and don't settle into a new nest. Since you just proceed following the other,

[12:07]

your teacher, you are free from your old views. Since you settled down right here, you do not seek a new nest. So, use that phrase. It's a very compact way to penetrate body and mind. It's a very compact way to settle body and mind. Pardon? Well, one way is, right here, settle down. Another way is, settle down right here, hit the mark immediately. Right here, settle down, immediately hit the mark.

[13:11]

You see? You can do it either way. She said, is settling down, sitting, and hitting the mark mean the teacher? No, things the other way around. I think it's more like hitting the mark is accepting teaching. Meeting the teacher is hitting the mark. Sitting is immediately. Sitting is immediately. Sitting is jiki-ge.

[14:13]

Just sitting is immediately. Settling down is meeting the teacher. Settling down is the same as accepting the truth as it is. Well, one way is to follow Buddha completely means you do not have your old views. To hit the mark completely means you don't have a new nest. To follow Buddha's teaching is to accept the truth as it is. You know, in this particular way of putting it, they often speak of, you know, it's amazing how that works. It's like visiting the teacher and listening to the Dharma is having faith in and following the other.

[15:29]

And putting all your energy into zazen is accepting this, what the teaching you get from the other, accepting it into yourself and realizing it by yourself. So you go and you receive the teaching, take it into yourself and settle it into yourself. And of course it's a cycle. And like if you come to Zen Center, maybe you come to Zen Center and you go to Beginner's Instruction. And then you take the teaching from the instructor at the beginning of dazen instruction and you take it into yourself and you realize it by yourself in your sitting. And then maybe you have some problems. So you go see the teacher.

[16:35]

You get more instruction and you take the teaching and you settle it in yourself. And maybe you have problems. You go to the teacher. You receive the teaching and you go and sit and settle it with yourself. So it's a cycle. And usually when they present it, they start with, receive the teaching from the teacher and then go sit. That's the first and second in this sphere. First is Sanchi Mompo. Second is Shikantaza. But my experience, of course, is first is Shikantaza. Second is Sanchi Mompo because I meet people after they've had beginning instruction and they're coming for further instruction. It seems like it's Shikantaza and Sanchi Mompo. And if they haven't been doing Shikantaza, then I usually say, well, go back. But that's Sanchi Mompo. I say, go back and do it more. You haven't really tried it yet.

[17:38]

Don't come and ask about it until you try it. And that's the instruction, you see. In other words, the instruction is right here. They're having trouble practicing right here, so then they could do sanji mompo. They come to see the teacher and the teacher says, get out of here, right here. And then supposedly, if you have heard from the teacher right here, if you've heard from the teacher immediately, you go and say, oh, I got problems with my zazen immediately. In other words, at that moment, Without doing anything to it. Without fixing it up. I've got these problems, blah, blah, blah. Not fixing that up. That body and mind. Pain and confusion, blah, blah, blah. That body and mind. When you are listening to the teacher, when you're listening to the teaching, at that time, you don't have your old views.

[18:42]

What's your old views? Well, I got this body and this mind. That's your old views, right? You bring this body and mind and this understanding of Buddhism, you bring them into the room. And when you come in the room, you don't bring those in. So then you can't remember what you came for because you thought you had problems, right? Well, then why go if you can't bring your problems in the room? Right. If you can't bring your problems and your old views and stuff, Why go if you can't bring them in and talk about them? Well, that's the point. That's the reason to go, is to go in and not have your old views of your body and mind, including that you would change your body and mind. And then, when you are in the room and giving up your old views of body and mind, what's the instruction?

[19:45]

Immediately. Immediately. This is it. That's the instruction. And then, you've got the instruction. What the instruction is to somebody who doesn't have any views. You don't have any views, and what's the instruction? Right here. This is what it's like. Right here. Or what we say, Genjo Kon. You've got the right answer. But, now go sit. And let that right here settle into your body. Then come back, having given up your old views, and also not taking a new nest. So what sometimes happens, you go back to the zendo, you take this, I've given up my old views, and immediately, and then you make that into a nest. So then you come back, and supposedly it's supposed to be deeper now. The right here, the immediately no views, the immediately right here of, I've given up my old views, has now been driven into your bones.

[20:52]

So you're not bringing your bones that way. But can you do that without making a nest? So you go to... And see if you bring in these bones that have been steeped in realization. Or do you let go of those too? So you see how that's... That's one way to talk about it. Okay? Mm-hmm. Right. Yeah. Except that if you haven't gone to see the teacher yet, then it's kind of like a sequence because you haven't gone yet. Let's say you're right here. Got that part down. You're not doing anything to your body and mind. You're not changing it at all. You've just got this body and mind right here. Okay? Well, at that time, She's doing pretty good of taking into herself her truth of what her body and mind is.

[21:56]

You're doing your best at just sitting, right? You're like doing that. Let's say you're doing that. You're practicing immediately. What's your practice? Immediately. Practicing suchness immediately. That's all she's doing. Pretty good. But she hasn't gone to see the teacher yet. So that seems like it's a sequence if you go see the teacher. But when you get to see the teacher and the teacher says immediately, well then, yeah, it's not a sequence. But then it seems like a sequence because you leave the room and then you go see, can you do it by yourself? Drive this into your body. And the one more thing I was going to say, which I forgot to bring up, and that is this is not in Buddhism, which is like three levels of developing wisdom, which some of you have heard about before.

[23:10]

srutamaya-prajna, cintamaya-prajna, bhavanamaya-prajna. These are the three levels of developing prajna, which are, you know, from Buddha and in Mahayana literature. And really, it's in this little section here too. Sruta means listen. So it's wisdom that comes by listening. But this amplifies the situation a little bit. Chitta means reflection. Related to the word chitta or mind. It means reflection. Prajna which comes from reflection. Insight which comes from reflection. And the last one is bhavana which means bhavana means sometimes translated as practice or or cultivation but literally it means to bring into being. It's the prajna of bringing it into being.

[24:30]

So the first level is the wisdom you get, the insight you get from listening to the teaching. When you go in the room, you listen to the teaching and you have an insight. You understand the instruction. But then after receiving the teaching, you actually think about it. After you get it kind of clear and you have insight from the teaching, then you go and you think about it, actually. And you might think about it in your sitting. What does that mean? How do I apply that? How does it work in this situation? That's by reflection. That takes the insight deeper. And finally, the next level is just sitting. And that takes it like sort of into your body, your body. And then you go back up and you have the insight, the reflective insight again of maybe I should go back and visit again.

[25:31]

That might be nice. And then you go back and you listen again. But also you speak and you hear yourself talk because you're not... So it goes round and round there too. But I mention this that when you first listen, you're supposed to listen in a sense kind of... Uncritically. You're supposed to give up your old view and receive the new. Without adding anything or subtracting anything or quibbling at all. Just take it in. But then, naturally, criticism comes in and reflection comes in and discrimination comes in after that. Get it in. But first you get it in. And then after you clear up all that and maybe go back with more questions from the reflection, you get more information and more reflections around and around, then you can go deeper.

[26:35]

So this thing about a cycle is you're right. It's actually all simultaneous. But since we live in the world of sequence and cycles and time, it looks like that for a while. Who had her hand raised over here? Was it Tracy? Yeah. Not exactly wrong view, it's just your old view. It's the view you had, you know, before you came in the room. It's not necessarily wrong. It could be perfectly good, you know, because this could be swell. The point is, bye-bye. Whatever. Yeah, it's a problem. What's the problem? Well, this reminds me of something else I want to talk about. But you might feel derailed if I bring it up. But I'll just mention it and then you can see if you want me to forget it and tell some other time.

[27:44]

Two years from now? It's this expression, you know. And the reason why I say you might just want to hear about this is because this goes with the history of our family, which I thought you'd find quite interesting. Our family means my family is your family, our family. So a wonderful teacher came to Green Gulch a couple years ago. We had this Tokubete Sashin. Is there an animal on him or something? A huge... It started back here in the middle. Okay. So, and his name is... His name is Tsugen Narazaki. Narazaki Tsugen. Narazaki Tsugen Roshi. came to visit the Green Gulch for a little while and gave some talks.

[28:57]

We were discussing secret teaching on Dharma transmission in the room. Talking about the transmission of Dharma that happens in the room when you come in. And he gave nice talks and the best part but the tape recorder is recorded at the wrong speed, so we have a problem here. Anyway, he told some wonderful stories about Tetsugikai Daiosho and Dogen that I thought were so great, but anyway. In Japanese. Anyway, at the end of his talk, he talked about, he said, He said, 50 years ago, he was 70 now, he said, 50 years ago, he was 20, I went to a week-long or two weeks-long seminar given by Kishizawa Iyan Roshi on the same text,

[30:07]

that we were studying there. And he said, after the course was over, I didn't understand anything except one thing I understood, one thing I remembered of all he taught. And that was, you must have the mind of an infant. If we lose it, we cannot find, we cannot be Buddha. Does that apply? It does. And I'd like to discuss with you more about this mind of the infant, and also I'd like to discuss with you more about Narzaki Roshi and Kishidao Iyan. The parenthetical remark, which could be expanded a bit, or we can go on with your questions about this section. Which do you want to do?

[31:09]

Huh? Huh? Which was that? You want to talk about that? People ready to move to that? Had enough of Gakudo Yojinshu for now? This applies because he's got, because one of the main things about Gakuto Yujinshu is this thing about going to the teacher, right? Well, you've got to have the mind of an infant to go to the teacher. That's part of the point. And so I'd like to talk about that. But before I talk about that, I'd like to give you, I'd like to let you be like an infant for a little while. So be like an infant if you want to, or be smart and critical and, you know, wonder if you really Okay, this might get messy.

[32:15]

I'll try to be tidy. One time I was sitting on the courtyard and I had this dictionary. It's kind of like a Chinese Buddhist dictionary. At Soothill, we have that library. And Suzuki Roshi, I was talking to him, and I had that book, and we were talking about something, and he started writing about this lineage of teachers that relate to him and other people that are closely related to him in the back of the book. And that was really nice that he wrote that, and I'd like to share that with you. A particularly important teacher named Oka Sotan. Remember there's a story about him in there.

[33:23]

He was a very good boy. That's Oka Sotan. So, Oka Sotan was like, not the generation before Suzuki Roshi, but sort of the generation before Suzuki Roshi. And Oka Sotan was an important Zen teacher in Soto Zen, but he's particularly important, I think, to this particular community. And so you'll see why, I think, as I draw this little chart. And he's not important in the sense of being the Dharma lineage transmitter to us, but more as a teacher who influenced many people who weren't his direct disciples. Actually, I think all the people I'm going to write which are related to him, I think none of them are his direct disciples. So here's the people that were influenced by him.

[34:28]

Hashimoto Eko Roshi Sawabi Kodo Roshi Kishizawa Iyan yoku-jun son. in the 19th century. I mean, he did live in the 20th century.

[35:38]

Pardon? I think he died. 1960-something? Yeah. Probably around 1960 he died. And born, I don't know exactly when, but probably died around 1960. Okay? Now, so, Kichizawa Iyan Roshi, Jopi Juson Roshi, Well, Suzuki Roshi is a Dharma teacher, right? And Suzuki Roshi, when he was a little boy, his teacher, his father is Utsumon Sogaku Daisho. So Suzuki Roshi is Utsumon Sogaku Daisho, and his Dharma teacher is Gyokujin Soen Daisho. So his father, Utsumon Sogaku, sent him to his student, Gyokujin Soen. Usually, most often, Japanese priests, if they have a son, they teach the son.

[36:45]

They become the teacher of the son. In this case, he sent his son to another teacher. Buttsumon Sogaku is Suzuki Roshi's father, his blood father. And Buttsumon Sogaku is Gyokujin So-on's teacher, Dharma teacher. Okay? 19... 1904 to 1971. Tsuji Kuroji, when he got to Gokuren-son, Gokuren-son had quite a few students. I think there were about six other students. And as you may remember, Gokuren-son was very strict and all the other monks ran away. And Tsuji Kuroji said, I would have too, but I didn't know I could. This, ladies and gentlemen, is the essence of our tradition. This is the mind of an infant. You don't know you can get away from your parents. That guy who ran away from home with his smarty pants.

[37:49]

Where are they going? They're all gone. Where are they? You hear I'm left with this monster. Then Suzuki Roshi went to study with Kishida Ion, and he studied with Kishida Ion from 1905. Kishida Ion, Suzuki Roshi seemed quite a bit younger than him. Suzuki Roshi born in 1904, right? So he is 39 years younger than Kishisawa Iyan. Is that right? What? 39 years younger. So he goes to study with Kishisawa Iyan Roshi, who is, by the way, Kishisawa Iyan Roshi's teacher is Nishiari Bokusan, a very important Zen teacher.

[38:58]

Dharma teacher. Nishi... Sandalwood Mountain. He lived from 18... Anyway, don't get me off on him, but he was quite a guy. He was Nishihara's master, and after he died in 1910, Nishihara... Kishizawa Roshi studied Okasotan. So, Kishizawa Roshi is a disciple of two... He's a direct disciple of a great Zen master named Nishihara Bokusan, and indirect... in the same way that all these people are indirect students of Oka Sotan. That's part of the point that Suzuki Roshi was trying to point out to me. And Kishizawa Ion, then, is the teacher of our founder. So our founder was trained as a young monk by this... Gokujin Son, who just had Suzuki Roshi.

[40:05]

And then he went to study with Kishizawa Ion, who was a big teacher. Lots of people went to study with him. Like I told you, the young... Do you know Noiri Roshi's first name? No? Something like Kijin or something like that. I'm not sure. Okay? Anyway, these three people, Noiriroshi, Niwaroshi, and Suzuki Roshi, were in some sense... I could say so. Well, I certainly could say so for these two. These were his main disciples. Niwaroshi did... And Niwaroshi and Noiriroshi thought Suzuki Roshi was pretty good.

[41:09]

The average person in Japan didn't really notice him. But these two disciples of Kishisau Iyan thought Suzuki Roshi was a good monk. And Suzuki Roshi did go so far as to say, we three, we three monks of Orient are the main disciples of Kishisau Iyan. Kishisau Iyan's temple was near Suzuki Roshi's temple, and although Suzuki Roshi was younger than him, Suzuki Roshi became the head of a big temple. And Kishizawa Roshi's temple was under Suzuki Roshi's temple. So Suzuki Roshi was administratively superior to Kishizawa Iyan, who just had a little temple. And he would come to Suzuki Roshi to the abbot of his senior temple and Suzuki Roshi would try to get down from his seat because he didn't want to

[42:09]

Kichizawa Roshi to bow to him. Kichizawa Roshi would say, get back on your seat. I'm going to bow to you. So, of course, you had to accept the bow from his teacher. So, Kichizawa Roshi was his teacher, really, but administratively, his junior. So, that's part of the reason why he was so connected, because he actually was working under study with him. This is an important thing. I don't know of any teachings of Gyokurin Son other than, guess what? Right here. And try to be someplace else and see what happens to you. This is a strict Zen teacher, right? They don't even say right. They don't even tell you right here. But they give you feedback if you try anything but right here.

[43:12]

That's the kind of teacher he was. I get the feeling. You know, the one who gave them the rotten pickles for breakfast, and that's kind of like right here. These are the pickles you eat. Eat these pickles. Is there berries in this one? Yeah, and then after he went away, they took these rotten pickles and buried them. And then he, just by chance, went digging in the ground and came upon these pickles that he gave his dear students. And he dug them up and washed them and cooked them and gave them back to them again. And Suzuki Roshi said he had got a real deep understanding at that time. And the other six left. Anyway, this guy was very important for the situation. He really taught him something about the strictness of immediately, [...] immediately.

[44:18]

And then he died when the situation was 26. Now, Kishisaw Yian, his teaching was not so much immediately. He talked a lot. He was a great scholar and he wrote, he spoke and wrote a lot. Actually, he was like a teacher, a school teacher before he became also a code review master. Pilgrimage and so on was an archer. And I went to his temple one time and they still have his bows there at the temple. And he was the only one who could string his bows. you know, a pretty small little guy, but his teacher was really powerful physically. So he didn't know how to get away. So we have a situation. So then he went to study with Kishizawa Iyan. And Kishizawa Iyan is the one who said you have to even though he had this really brilliant scholar's mind and gave lectures on all the Shobo Genzo.

[45:28]

Monks came from all over Japan. study Shogogenzo. And if you study Kishizawa Iyan, you will see Suzuki Roshi there. Suzuki Roshi says most of his understanding of Shogogenzo, he says, Suzuki Roshi says, is from Kishizawa Iyan. His understanding of it right here, I think, comes from his master, but I read with help, you know, Kishizawa Iyan, and it's just like Suzuki Roshi. So this is very close connection. Who wants to tell you what kishis are, Ian? Any questions? No. Butsumon Sogaku is Jogajin Soen's master. It's Butsumon Sogaku Daisho, Jogajin Soen Daisho. Right? Do you focus on that thing? I don't. Sukershi said when he was a little boy and after his father sent him Anyway, he was a little boy. He remembers one time, Okasotan came to the temple.

[46:29]

He remembers seeing him. So he saw him, but he was just a little kid. So he probably died around 1920 or something. 1920, I would guess. Maybe 30. I don't know. I'll try to find out. Anyway, let me talk about some of the other people. So we have, this is a very important Zen teacher, Hashimoto Roshi. So from him we have Narasaki Roshi. Remember he came to Minnesota one time and they thought it was Saki but it turned out to be Saki. And there's two of them. They're called the Narasaki brothers. One's named Iko and he just died last year. And the other one is called Sugen. Sugen is the one that this quote is from.

[47:31]

Also from Hashimoto Ikko is Katagiri Daini. Katagiri Daini. 1928 to 1990. Kabir Roshi, as you know, is the third... Again, his dharma, his zen, his master is... What's it called? His honchi, the person he's a dharma successor to, is not Hashimoto Roshi. Here's another teacher. His teacher was another one of these guys. His teacher is a teacher that, well, one of these guys that everybody would run away from.

[48:35]

One of these, huh? What? His teacher was one of these guys that you'd run away from. So one of the stories that he tells about his teacher was, He has his teacher in the baths. He uses his teacher in a temple, right? Him and his teacher in a temple. The two of them. Up in the snow, no food. No TV. No car. The two of them. The teacher takes a bath. Kadagiri Rishi says, Do you want me to scrub your back? The teacher says, No. He does this for years. Finally, he just washes the guy's back. Kadagiri Roshi left his teacher and went to Eheiji to study. He left his teacher who, you know, basically the guy didn't teach him anything as far as I could tell.

[49:39]

I mean, he was like one of his perfect examples of not directly indicating anything. He goes to Eheiji and practices zazen and loves Eheiji. And he gets to be shiso, but he also gets to be Hashimoto Roshi. So he gets to hang out with Hashimoto Roshi, so strong connection with Hashimoto Roshi. So then, later in life, Kadagiri Roshi becomes a disciple of Iko Narazaki. Now it's getting messy. Also from Hashimoto Roshi is Yoshida Roshi. The woman teacher who taught us sewing. She's the first one. Suzuki Roshi brought her over with Kadagiri Roshi's suggestion to keep Buddha's robes according to Buddha's She was our first sewing teacher, and our first big lay ordination, she taught people how to make roxas.

[50:54]

That gray okesa I have that I told you was made from old Tassajara rows, she conducted that sewing session to make that row. She was insightful. Akagi Roshi and to us. And another disciple is a man named Kamatani Roshi that Suzuki Roshi was going to send me to study with. And when he got sick he changed his mind. So many related to us come from Hashimoto Roshi. And very strict famous famous Zen teacher. He was the Not the abbot of Eheji, but the goto of Eheji. Roshi was there. Sawaki Roshi, I think you know. What's the goto? Goto is like, in a sense, one step up from Tanto. One step closer to being an abbot. And, you know, goto Sawaki Roshi, Sawaki... You know, all those groups in...

[52:04]

In France, they come from Deshimaru. Deshimaru is his student. All those French zendos, German zendos, Italian zendos, Spanish zendos, all those come from Sawadikota Roshi. Uchiyama Roshi, Sawadikota Roshi is one of his main students. He became abbot of the temple called Antaiji. Antaiji is in Kyoto. They had a zendo there. He didn't have a temple all those years before, and so Ujjya Amaroshi took over the temple. Ujjya Amaroshi is the student teacher of Shohaku Okamura, also out in the east coast, Fujita, he's come here sometimes. He's a student of Ujamaa Roshi, so quite a few people in America are coming up with Ujamaa Roshi and indirectly they're coming up with Kota Roshi.

[53:21]

Kota Roshi, I think, is something about his teaching that I think you like, right? Very nice style. of, I'm getting caught up again, kind of the partner to Yoshida Roshi is Joshin Sakai. Sakai Joshin. Joshin. And she's the second sewing teacher that came and taught us. She was Blanche, and Blanche was her main student in terms of learning sewing. And she was, she was Wakakura Roshi's student too. So Uchiyama Roshi and All his students, plus Josh and Son, have a close relationship with Zen Center through the robe. Okay.

[54:27]

I think I told you that story. I went to Minnesota. I met him when I went to Japan in 1974. I met him. He was the godo at Eheji when I went. And I went to a Shosan ceremony there, and he was conducting the Shosan ceremony. And I met him afterwards. When I was a kid in Minnesota, in the winter, which started in October and went to March or April, or sometimes May and June. Anyway, during the winter, there were no vegetables in Minnesota except for iceberg lettuce in restaurants. Somehow that seems, I don't know how they got the iceberg lettuce there, but maybe a But there were no, like, fresh peas or carrots or anything. Everything was in a can. And particularly they had, I remember, they had canned peas.

[55:29]

And I love canned peas. Once, you know, cooked or uncooked, I love canned peas. But mostly cooked. And then they would be cooked and butter would be poured over them. So basically, it was the butter. The canned peas were, I thought, green, but actually they were gray. They weren't as green as Tracy's shirt, Tracy's sweater. More like Jeremy's, I'd say. A cross between Jeremy's and Charlie's. And then, I don't know, at some point in my life, I ran into some frozen peas. And they were just shockingly green. And they had this strange taste. And then I tasted fresh peas, and they were really strange. But then gradually I got used to them, and I realized that they actually had taste all by themselves, without any butter on them.

[56:29]

But still, if I could get some of those gray peas, I'd love them. But anyway, Hashimojo Roshi, I mean, Naruzaki Iko Roshi was like those gray peas. Without putting any, like, butter on him, it would be kind of like... He was very bland. But he was Hashimoto Roshi's disciple, and he was kind of wonderful, too, in his blandness. Anyway, I met him there at Eheiji, and then he came and did a bendo, a special training session at the Minnesota Zen Center. And I went to the one who I told you about, that he always got to the zendo before me. He's this rickety old guy. Rickety guy and he always beat me to the zendo because, you know, what was the reason he beat me? Remember? What? What? Nothing extra. What?

[57:32]

I was doing too many things, yeah. I was trying to do a zillion things and he was just like going to the zendo. So when I dropped all the zendo, I beat him. Because he's really slow. But... But when he starts 10 minutes ahead of me, and it's only like a 50-foot walk, he beats me. That was him. And he was the same person who, when he came here, and I was the abbot, his disciples said, you know, if you don't tell him to rest, he's going to go to Zazen, and he's too tired, and he'll get sick. So I said, Narzakiroshi, please rest. He said, oh, thank you, and went to bed. That was him. And he was, and Kadagiri Roshi took him as his teacher in the last few years of his life. He studied Narzacchi Roshi. Narzacchi Roshi, Iko is older than Suga, an infant. So that's sort of the story of all those different relationships that are very important to this community.

[58:40]

Buddhism all over the world, all over Japan. Particularly, I think, Zen Center, this Zen Center, and Minnesota Zen Center are very important, this picture. And Oka Sotan is very important influence on all these people and not the Dharma master of any of them, not the teacher for any of them. What were his dates? That's what Tim asked. Did you remember? I'll try to find out his dates. What else do you want to know about him besides that he was a good boy? What did he say that was the biggest loss on everybody? What did he say? When he was at Green College a couple years ago, he gave a series of talks. At the end of his series of talks, he said that when he was 20 years old, 50 years before, he went to this series of lectures, and he didn't remember anything, except for that one thing he remembered.

[59:44]

We have to have the mind of an infant. If we lose it, we cannot be Buddha. The mind of the infant, we have to have. Now, guess! Ready for this? Guess what the mind of an infant is? Huh? It's right here. And what else is it that you've heard before? Suchness, yeah. No views. So, like, in the scene, guess what there is? The scene. In the herd, they're just the herd. That's the mind of an infant. The mind of an infant is no thought. This is the infant. This is not like a four-year-old toddler. This is not a one-year-old. This is not a six-month-old. This is like a newborn. The light is the light. It is the sound. That's it.

[60:45]

They respond, but they don't add or subtract anything. We need this mind. And you need this mind when you listen to the teaching. And in order to listen to the teaching with that mind, you have to not have your old views. Who's holding on to your own smart-ass views? You worthless pile of crap! Is that any way to talk to an infant? I'm talking to the one who's lost it and is holding her own view and saying all these things right now about what's going on, judging what's happening according to her views or his views. That's who I'm talking to. And that person should be kicked halfway across Tassajara in the rear. Just wake up and find the mind of infant again so he can be Buddha. That's the way those Zen masters, those guys who everybody ran away from, used to treat their disciples, who didn't have the mind of the Buddha, who didn't have the mind of the infant, who don't just let things be simple, who make the other people out there.

[62:12]

The mind of the infant doesn't have objects. We need that mind that doesn't see other people We need to find the mind that doesn't see those people as not us. Not over there on their own. We need to find that mind. no it's right about the same time as Baba that's the Buddha can't stand or walk or sit or lie down case 80 by the way of the blue cliff record which I may or may not get to talk about is about this The monk asked Gia Gio, does the newborn baby have the sixth consciousness or not?

[63:14]

And Gia Gio says, Fall on swift flowing water. So anyway, this mind of an infant is another way to talk about what we've been talking about the whole practice period. And it relates to the mind by which you have sensory experience, but it's also the mind that you listen to the teaching with. It's the ear you have, you listen to the teaching. It's the ear that goes with, you don't have your old views. And then if you can hear that way, and then you take what you hear your way into yourself and make it your own, and you do that hopefully without making it into a nest. And you can test to see if you made it into a nest to see if you've lost your mind of an infant. So go back and listen again and see if you've lost your old views, which are now your new views that you got after you dropped your old views.

[64:22]

This sounds hopeless, doesn't it? Anyway, it gave me an opportunity to tell you this story about our ancestors. And again, you know, Alexis Ikarishi said, we three are the main people responsible for Kishizawa Roshi's teaching. I dare to say that this temple, we are very lucky to have such wonderful I mean, there's thousands and thousands of Zen priests in Japan. Do you know anything about Okasotan's future? No, I don't. But I like your questions, and they encourage me to study more and find out more about Okasotan. And there's so much nice things to find out about. And if you guys can find out about this stuff, please do. As a matter of fact, maybe Tim should go to Japan. People need you. Learn Japanese.

[65:23]

Along with the other stuff you do, like closing those plutonium plants, you could also do this research, okay? You probably can do both. I won't keep you up late tonight because we have big ceremony tomorrow. Points, right? Loud. Loud. Watch your practice. your practice, about practice, and your practice, and also not too obscure. Huh? Not too esoteric, right. So the esoteric part of your practice, you can ask Ambo San after the ceremony at dinner. But during the ceremony, during the ceremony, the esoterics, keep the esoteric stuff in the background. Bring the exoteric stuff out that we can follow. and loudly and without practice. Not too much theory, if possible. Although I know that I'm partly responsible for you having theories.

[66:27]

Sorry. It was because at the end of his talk, besides saying that, Sugin Roshi said, that Hashimoto Roshi wrote a poem one time when he was 70 years old. The poem was, Confucius said that in every action he did, it was harmonized heaven and earth. Hashimoto Roshi said, I'm the same age as Confucius when he wrote that, 70 years old. But I can't claim that level of attainment. However, I can say that I have the same joy to study, to see the Shobo Genzo, which I have studied all these years, wherever I go.

[67:31]

So we may not be too good, but we can see the Buddhist teaching wherever the spirit of Hashimoto Roshi

[67:46]

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