of restriction of fate. Remove all obstructing defilements. Clear away all your teeth. And listen to the perfect wisdom of the gentle Buddhas. Taught the wheel of the world, depending on the road spirits. May all beings be a priest. May all beings be happy and love each other. May all beings be great. For heroic spirits, this teaching is important.

[01:13]

As soon as I say that, I think, well, what about the collards? Are they left out? I don't know what to say. But if any cowards want some teaching, Buddha will certainly give that too. But since I see a room full of heroic people, I have no problem. I have no problem because I see heroic people, so therefore no one's left out. Do you know the word , about that?

[02:22]

Yes. Yes, I know. This is like pregnancy in .. No, that's womb. Womb? Womb. It's .. Yes. Cure. I just wanted to let you know that English word, hero. Last night, some of us went to the reception for the memorial service so that the people from outside would would have someone to have tea with. Not to say you people aren't heroes, they're not going, but you weren't allowed to.

[03:28]

So we went and met them. And I told some people, I told one of the people from , that there were four women in this , over 60. At least four. And one man over 60 and one man over 70. And that person said, how old are you? Over 60. Two men over 60. Three men over 60. And one man over 70. And maybe some others will want to surprise me. Some of you may be very well preserved. Anyway, this person said, how heroic. What a bunch of heroes.

[04:29]

And I said, yes. But not just the senior people, also the young people are also heroes, but going into this womb of light, into this circle of fire called Sashi. And I'm offering you, I'm exposing you to the flames of a teaching, which is saying, oh, and actually, another 60-year-old, I think, has already came earlier to the session and left.

[05:36]

She's only intended to be part of five women over 60. So I offer a teaching which is saying give up everything. Give up all human emotion, all human craving, all human desire. Give up all understanding, all insight, even give up compassion. Don't hold on to anything. Practice with no contrivance. cut away all expedients and all techniques, and just sit nakedly, completely nakedly.

[06:36]

This is an invitation to heroes. Each has seen this year that I've been in four this year, one in February, one in March, one in May, one in August, and this one. Each one had its own quality. February one, I can't remember. Was anybody there? Yeah. What was it like? What was the quality of it? No, it was before that one.

[07:44]

They died during it? Yeah. Well, they died during it. That was the seven day, wasn't it? The seven day. February. The five day was about later. The five day was dedicated to them. Did they die during the seven day? Yeah. One died, and the other died just after. So what was the quality of that session? And then the one in May was a kind of dedication to Patagira Roshi. And then we had another one a little later in June dedicated to spirit roshi. And the one in May, I thought the quality of it was People seem to be in more pain than almost .. They seem to be more in the pain than almost .. Even though the study wasn't so hard, people specialized in pain.

[08:52]

And therefore, of course, they also were very patient, which was so apropos a session for Kadagiroshi, since his name is Great Patience. And he certainly had tremendous pain for a long time. And then the next session, the one in August, what was the quality of that one? Nobody talked about pain in that session, to me. Sure, there were some, but people didn't come and tell me about this tremendous, unbelievable pain. What did they come and tell me about? Inanda? Was anybody there? You spoke of people coming in and talking and letting them know their own doings.

[09:58]

Yeah, right. That sasheen, I just started to broach the topic of practicing non-dual meditation and practicing objectless awareness. And a lot of people just went for it. And so that sasheen had the quality of people being willing to practice without technique. I didn't suggest it even. I just sort of brought it up, the possibility of practicing without techniques. And people came in and said, you know, I just don't want to. I just want to sit. So that sashim went that way. This sashim, although I'm talking about that same topic, I feel a lot of people are expressing a lot of gratitude, especially for each other.

[10:58]

A lot of people are appreciating you. A lot of you are appreciating you and really grateful for you. A lot of love and a lot of caring and openness to each other. And one other thing, and I've been bringing up, and I brought up the issue of grief and sadness as a concomitant of settling. But people haven't been talking to me so much about their grief and their sadness in the process of settling. Some, but not so much. More people have been talking to me about fear. Fear of settling into themselves. Fear of what will happen if they let go of all ideas of themselves, their future, their practice, and just be themselves.

[12:07]

As you settle down to the deepest levels of just being yourself, and actually not even knowing what that is, it's quite natural that fear will come up. as you let go of various levels of holding. But since you're already scared to death, I might as well bring up the worst. The worst, which is the place, the sight, where Buddhists are all born, where they live, where they learn, where they listen. This place is called the Room of Light.

[13:19]

And the Buddhist being there in this place is the presence in the womb of light or awareness or absorption in the womb of light. This is also called the treasury of light in English. Chinese character Zhou It means either womb or treasury or storehouse. I find treasury kind of cold. I prefer to say womb of life. So today,

[14:26]

My talk is a kind of initiation, a kind of invocation, initiation, invitation to all of us to enter the womb of life, to enter the circle of fierce claims in which all Buddhas live. initiation into the absorption in the womb of blood. Bodhisattvas vows The great Bodhisattva's vows are the vows which all Buddhas have made.

[15:34]

And these vows are limitless, boundless, and infinite. I've heard that Albert Einstein said that the universe is, he just said it was unbounded, but not infinite, or infinite, but not boundless. Does anybody know what he said? Finite, but boundless. Oh, finite, but boundless. Einstein said it's finite, but boundless. The bodhisattva's vow may be different. It may be both boundless and infinite. It even includes playing golf.

[16:44]

There's no limit to the heroic spirit. of the Bodhisattva. So are you ready to enter the womb of light? Ready?

[17:49]

What's that? G, it's no different. G, it's no different. You're already there. Now that you're in the moment of light, you see that it's just the same as before. Very ordinary, huh? However, now that we're here, and it's true, it's no different, but the meaning of this ordinary place where all Buddhas live will be unfolded if you thoroughly investigate this. And as you investigate it, you may be frightened by what you find. As the revelation of this non-difference dawns upon you, you might become frightened.

[19:05]

I'd like to give you a little background of this word. In the Lotus Sutra, which is a particular sutra in Mahayana Buddhism which Dogen Zanji was most devoted to of all the sutras. Now, I said this to somebody, some Dogen scholar, and he disagreed with me. But anyway, I'll say it to you, and it may be wrong, but I've heard that 80% of the scriptural citations in the womb of the correct Dharma eye by Dodu Denji, 80% of the references are to the Lotus Sutra.

[20:08]

And as you know, in our meal chant, we say the Lotus Sutra as one of the Buddhas. Did you notice that? Mahayana Siddharmakundarika Sutra is listed with the Buddhists. I don't understand you put that in there that way. In China, when the Zen monks recited the Ten Names of Buddha, the Lotus Sutra was not on the list. The Lotus Sutra is also sometimes presented in three parts, two sutras. And before the regular Lotus Sutra, there's another sutra put in the front, which is called something like the Sutra on Infinite Needs.

[21:13]

And then there's a sutra which is put on the end, which is called the Sutra of Samantaphadra Bodhisattva, or the Sutra of Universal Goodness. at the end of the Lotus Sutra. The one in the beginning of the sutra kind of lays out a little bit about where the sutra came from, how it came to be spoken. And Maitreya Buddha and Maitreya Bodhisattva asked Manjitri Bodhisattva about a light that appeared there.

[22:30]

The Buddha emanated a light from between his eyebrows. And this light went out and illumined 18,000 worlds in the East, pervading all of them from the deepest hell to the highest heaven. So this auspicious sign of light is the most wonderful spiritual light developed by the Buddha. And then Maitreya asked Manjitri, what about this? And Manjitri said, this is the basic sign of the light of entering into the absorption in the abode of the infinite meanings of the ancient times when the Buddha, sun, moon lamp, light Buddha, expounded the great vehicle. Now, Shakyamuni Buddha must expound the teaching of the lotus of the wonderful law.

[23:35]

The law of enlightening beings which is minded by all Buddhists. This light is the unique great light of the universal illumination filled with infinite meaning. At the time of that question and answer between Manjusha and Maitreya, at that time Manjusha was called the bodhisattva of sublime light. And he was the teacher of the eighth sun of this sun-moon lamp light Buddha, helping his sun achieve steadfastness on the supreme way and finally attaining Buddhahood as the Buddha burning lamp.

[24:39]

So you probably couldn't follow that. I'll go over it again. In this world system, in this epoch, there's a Buddha named Shakyamuni, right? And in a past life, his teacher was mainly Dipankara Buddha, burning torch or burning lamp Buddha. In a past life when Shakyamuni Buddha was not a Buddha, but was a Bodhisattva. As a matter of fact, in the last important life, before this one, when he received his prediction to be Shakyamuni Buddha, when he got his kind of a transmission certificate His teacher at that time was a Buddha named Bernie Lam Buddha.

[25:58]

Before that, as is taught in this innumerable meaning sutra, before that, there was a Buddha. And that Buddha's name was Moon and Sun. burning lamp Buddha. And that Buddha sent out this ray which illumined 18,000 worlds in the East. In that congregation, there was Maitreya Bodhisattva and Manjushri Bodhisattva, this Manjushri in this world system, in this epoch. Manjushri was there, but at that time Manjushri was not Manjushri. Manjushri was... Bodhisattva named Sublime Light. Okay? So in that world system of that Buddha sending out this light, Maitreya turned in the congregation and asked this Bodhisattva, Sublime Light, what's this light about?

[27:14]

And Sublime Light in the future, Bodhisattva said, that light means that Shattamuni Buddha will someday teach the Bodhisattva of the wonderful law. In that lifetime, the eighth son of this Buddha Moon and Sun Burning Lamp Buddha, the eighth son of him was the student of Sublime Light Bodhisattva. Sublime Light Bodhisattva trained this son of that Buddha to Buddhahood. And when that Buddha, when that son became a Buddha, his name was not Sun and Moon Burning Lamp Buddha, but just plain old Burning Lamp Buddha.

[28:14]

And Burning Lamp Buddha was the teacher of Shakyamuni Buddha. And what did Burning Lamp Buddha teach Shakyamuni Buddha? He taught him the meaning of light. He taught him the samadhi or the absorption in the womb of light. So now in this world system, the Jaka Muni Buddha realized Buddhahood and caught the Lotus Sutra and transmitted to us the absorption in the treasury of light. The Zazen of the Soto Zen school is the absorption in the treasury of light.

[29:18]

Just sitting is absorption in the treasury of light, which is handed down by Dukankara Buddha to Shatimuni Buddha. In this light, ordinary and sacred or holy or spiritual are non-dual. In this light, you are Buddha without relying on anything. In this light, you have wiped away all your taints and removed all obstructing defilements.

[30:34]

Your heroic spirit goes forward unimpeded by ordinariness. And you can understand the import through this ordinary light. This light becomes manifest in this world through the non-doing of just sitting. You can do anything you want and anything you don't want. No matter what you do, Your activity is non-dual with the most sacred.

[31:39]

However, in order to realize and manifest this light which makes the non-duality appear in the world, you need to practice the non-doing of just sitting. This is the narrowness of Zen teaching. This is the narrowness of light. Now, in this womb of light, there's quite a bit going on. I really don't know where to start.

[32:41]

There's quite a few good stories in this womb of life. In this womb of life, all Zen monks live. All Zen lyo leave a living in this womb of life. And in the womb of life, their essential practice is not even looking at the rootless, auspicious grass. I want to tell you something that Matthew Yen Men said about this light.

[34:30]

Remember Matthew Yen Men? You know that name, Raphael? Matthew Yen Men? Repeat it with peace. Yen Men. Yan man. Yan man. Chinese man. Yan man. Can you say that? Yan man. Yan. Yan. Y-U-N. Yes. Chinese. Yan man. M-E-N. Y-Y-U-N. Y-U-N. [...]

[35:31]

Y-U-N. [...] So a monk might ask this, what is the every atom samadhi? Remember that question? I don't remember. OK. Do you understand that expression, every atom, samadhi? Samadhi are in love. Every atom? This word I don't know. Oh, atom. Could you explain atom?

[36:36]

How do you say Adam in German? Huh? Apom? Every Apom Samadhi. [...] So Vashti is every Atom Samadhi. A monk asked Yen Man. Yes. OK. What did Yen Man say? You know? No. What did Yen Man say? He said, rice in the bowl. Rice in the bowl? Rice. Rice. Yes.

[37:39]

Rice in a bowl. Water in the box. Box. All is clear. All is flat. All is flat. OK. Back to Yen Man. Myo Tan brought that story the other day. OK. Okay. Now, what about this man named Yun Man? His first big meeting with a teacher was when he met a man named Mu Jo. Mu Zhou, another Chinese man.

[38:50]

Mu Zhou was a very effective teacher, very good teacher, but very hard to approach him. I don't know. In a way, I hope someday to be like him. In other words, to be worse than I am now. Mojo spun devices that turned like lightning. so that it was difficult to approach and linger. You could approach, but you couldn't hang around them too long. No loitering allowed.

[39:58]

Whenever he received someone, he would grab them. And as soon as they crossed the threshold, say, speak, speak. If they couldn't speak, he would push them out saying, antique drill turning in a rut. Wouldn't that be nice if you could crash? Wouldn't you like that? So, I was sealing and I asked the commission from everybody here, would it be okay for you to express yourself?

[41:01]

And everyone said okay, didn't they? Almost. And then many people said, okay. So then people are now coming to this person's love. People are in the night when they listen to this person's love. People are with them, where they are. Well, this person's love, because you're a political opportunity. And these person's love, because you're going to do that. Something bad will happen to us. But this is a healing process. You're already wounded. You have been hurt. Your beauty has been killed, but it can be reborn. And the best way to never be born is to just sit there and heal and experience the pain of healing.

[42:09]

You are healing when you're just sitting, not doing anything. and not doing anything shows you believe in your beauty. As a matter of fact, you believe that whatever you are, beautiful or ugly according to your perceptions, whatever your perceptions are not the slightest bit different from the ancient. And that belief is exactly the belief of the ancients. They also believe that about their perceptions. Why not allow yourself to think like a Buddha? What's it going to hurt you? Although strange, we're actually afraid to think like a Buddha. We think that that's, I don't know, irresponsible. How can I think like a Buddha? That's not fair. Who am I to think like a Buddha? You know, when Buddha was about to become Buddha, that's exactly what he thought.

[43:11]

He said, I'm just going to sit here and I'm not going to move until I realize Buddhahood. And then inside of himself, a demon named Ma came up and said, Who do you think you are to do that? You, all by yourself, you're going to think like a Buddha and you're going to sit still and not move until you realize Buddhahood? How arrogant. How could that be? That must be antithetical to the whole process. The Buddha said, give me a second, I'll check with my mom. Took his right hand away from his tummy, where it was touching, reached down, touched the earth, and up through his arm, From a great person, yes, yes, you can just sit and you can be just like all the Buddhas.

[44:25]

You can be just like your teacher, the Konkara Buddha. You can sit in the treasury of light without moving and you don't have to do one thing more than that you don't have to have any devices any expedience you can just be yourself and the earth shook in six different ways at that time and the demon book says that you're not allowed to think like a Buddha ran away So I'm trying to introduce you to this wonderful person, Yunman, who said, my perceptions are not the slightest bit different from those of the ancient rulers. But since it's getting late, I'll just tell you a little bit more about him, and then I'll sign off.

[45:50]

Yan Man had, he had four produced, each produced four sages. I call them the four sages. If I say their name, you probably won't remember. So should I stick them? Or do you want to hear some sage names? Yeah. Want to hear some sage names? I get to practice Chinese, although my tones will be wrong. The first one's name, Dungshan Shao-choo. Dungshan, said it wrong. Dungshan Sho-choo. Next one is Zhurman Shurguan. Next one is Doshan Yongming.

[46:52]

Next one is Xianglin Dongguerang. They were all great masters of Yenlin's school. This is getting back to you now. Xianglin served as Yen Man's attendant for 15 years. Whenever Yen Man dealt with her, him, he would just call out, attendant, you're on. So I looked at her name last night. Her name is Monichi or Monitsu. Hanukkah, so I could say, I could call her Attendant Pop. Or Attendant Weiss, or Attendant Pam.

[48:00]

He would say, Attendant Niran, and Attendant Niran would say, what would you say? Attendant Weiss, let me use it. What? What? He said, yes. Attendant Weiss. Yes. What is it? What is what? They went on like that for 18 years. Whenever he called them, for 18 years he said that. So, it's not so easy to, you know, realize this trajectory of life. It takes 10, maybe 18 years of such kind of, whatever you want to call that.

[49:03]

I guess it's love, isn't it? Can you imagine her standing, hanging around from teacher for 18 years and having to say to her, and then voice, yes, what is, and then she says, what is what? Well, can you imagine, why did she stay that long? Maybe because the food group at the temple. I don't know. It is, but who could play it that long? Anyway, that's the kind of God, then Nunn was, that's the kind of God his students were. And so I would like, I'm going to, he's living, that's where he lives, you know, he lives in his treasury of life. If you live in the treasury of life, you have nice people like Yen Mung there with you. And a tenant in Iran is there too, and so is Buster Brown.

[50:08]

You know who Buster Brown is? A shoe person. A shoe person. He lives in a shoe with his dog, Tide. His dog, Tide. Tide? Tide. Tide? My dog, Tide. Tide. Tide. No, no, no. Just Tide. Just Tide? My dog, Tide. I like Tide. Tide. Hi, my name's Buster Brown. I live in this shoe. This is my dog, Todd. He lives in here, too. Hi, my name's Buddha. I live in this chute. These are my friends. They live in there, too. This is the womb of light. Oh, yes. There was no woman who lived in the chute.

[51:13]

She had so many children, she knew what to do. Case 86 of the blueprint record. Master Yan Man. The name of the case is Master Yan Man. Pantry, kitchen, and main gate. Do you understand those words? Pantry, kitchen, would you explain? Yes. Oh, kitchen, pantry. The meaning, I separate the words. I understand. But all the meaning. It is difficult because we speak for him that... This one, this one I want you to understand, okay?

[52:27]

I want you to understand this part, so please listen. You already learned, right? Okay. Yen Man, the name of this story is Yen Man's kitchen pantry. Do you know what pantry is? I don't know what that is in German. Does anybody know? You know what pantry is in German? Yes. Kitchen pantry? Yes. And main gate. Big gate in front of the temple. Main gate. Yeah, in front of the temple. Main gate, okay? So the name of this story is Yunman's Kitchen Country and Main Gate. Yes. Okay, that's the name. Do you understand the name? Yes. Very concrete, no difficulty understanding. Yes. Yunman imparted some words.

[53:33]

saying, everybody has a light. Don't listen to this, Raphael. You know when Buster Brown lived in the shoot? Remember what show he was on? He was on a show where they said, I got a gang, you got a gang. Everybody's got to have a gang. But there's only one gang, that's for me. Good old Buster Brown's gang, right? You didn't see that show? That was a show in the 50s. I got a gang, you got a gang, everybody's got to have a gang. But there's only one gang, that's for me. Good old Buster Brown's gang. You've got to have that spirit to represent. There's got to be one gang for you. There's only one gang.

[54:38]

This is the gang. It's the gang that Yen Murn's talking about. Everybody's got a light. Everybody's got a light. When you look at it, you don't see it. And it's dark and dim. What is everyone's light?" Yan Man asked. Another characteristic of Yan Man is he asked people a question and then he would answer for everybody. So he said, What is everybody's like? Kitchen pantry. Shrine on the altar. Meditation hall.

[55:43]

A main gate. That's everybody's like. And now they told you that, if you come to visit him, he's going to ask you to speak. But don't put your foot in the door. Unless you want to get enlightened.

[56:14]

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