For the sake of the 13th Patinak, said, the form of mountains, rivers, the great earth itself is totally dependent on the Buddha-nature. Samadhi and the six supernatural powers are being revealed through the Buddha-nature. In this way, mountains, rivers and the Great Earth are all the Buddha-nature seen. The forming of mountains, rivers, the Great Earth itself is totally dependent, Totally dependent means that the very time they are being formed is mountains, rivers, and the great earth. As for the forming, it is totally dependent on the Buddha-nature.

[01:09]

You should know that the world of the Buddha-nature is like this. It is not concerned with inner or outer or in-between. As the buddha-nature sees, is like this. Seeing mountains and rivers is seeing the buddha-nature. Seeing the buddha-nature is seeing a donkey's jaws or a horse's mouth. You understand. manifestation of samadhi are totally dependent on the buddha nature.

[02:28]

All six supernatural powers, whether they are being revealed by the buddha nature or not, are equally, totally dependent on the buddha nature. The six supernatural powers are not simply those taught in the Agama Sutras. Six is the six supernatural powers perfected. Three, three before. Three, three after. So do not investigate the six supernatural powers as the clear bright tips of the myriad glasses are the clear bright purpose of the Buddha Patriarchs. To do that would make you remain and become involved in extricably in the six supernatural powers.

[03:40]

Nevertheless, the interference only occurs within the universal flow inside of the Buddha-nature's sea. I think this is a relatively short section and relatively easy to understand. This is a saying of the 12th great ancestor, Ashiva Gosha. He said to his disciples about the Buddha nature sea. Buddha nature is often compared to the ocean in which everything is there and everything goes into and becomes one without any separation.

[04:48]

and said, the forming of mountains, rivers, the great earth itself is totally dependent on the Buddha nature. So not only mountains and rivers and great earth, that means each and everything in this world is formed, means being created. depending on the Buddha nature. And samadhi, I think you know samadhi, it's a kind of a... how can I say? Condition. Okay. kind of a practice. And the six supernatural powers, six supernatural powers as in traditionally in Buddhism considered to be six divine, six powers which can be attained through the practice of samadhi.

[06:17]

Those are the power or ability to walk as far as you want. I mean, a thousand miles in one day. Or the ability to see things, wherever it is, even if it's outside of this room, or the power to hear anything in this world, and the power to read other people's mind, and the power to see the fate of one's Things happened in the past and things are going to happen in the future.

[07:25]

And the power to eliminate delusions or delusive desires. That means becoming enlightened and being free from our delusions. Those are six supernatural powers or divine powers. Anyway, this is a translation of Jin-Zu. And there's another kind of a, not an explanation, maybe interpretation of this Jin-Zu, six Jin-Zu. That is, we have six sense organs. eyes, ears, nose, tongue, body, and mind. And if or when those six sense organs function without clinging to the object, that means it really functions freely without attachment, without causing attachment.

[08:46]

those six, you know, function of those six sense organs are called divine powers. But usually, those, you know, sense organs is a cause of problems, cause of attachment, or cause of three poisonous minds. But if it works, and see, and feel and accept the things, the stimulation outside without attachment. And if we act, take action with that liberation, that action can be divine power. But in Shobo Genzo Jinzu, Dogen Zenji-ro, one chapter of Shobo Genzo named Divine Power or Supernatural Powers, and his interpretation is much different.

[09:56]

He said those six supernatural powers from the Agama Sutras are the small divine powers The large or boundless, vast divine power is like... He introduced one koan story about Zen Master Issan Reiu. Then he took a nap and woke up. One of his disciples, whose name was Ryosan, came up and offer a bowl of water to wash his face. And another disciple, whose name was Kyogen, brought a cup of tea to the teacher. And then Isan said, you two have a really great Jinzu, or supernatural power.

[11:01]

That means when we respond, to the situation without much discrimination, thinking, and attachment just to whatever we can offer. That is supernatural power. Anyway, here... So there are three different interpretations of these divine powers. But anyway, that power or ability, and also samadhi, that is the source of that power, are dependent on the Buddha nature. So everything is dependent on the Buddha nature. And the problem for Dogen in this statement is thought dependent on means.

[12:09]

I mean, when we say, you know, mountains, rivers, and great earths, and all beings are raised, or what is the word, formed, by what's dependent on the super buddha nature. Again, we think that buddha nature is some kind of a noumenon, or the metaphysical, some kind of metaphysical being, or some kind of material that is used to create mountains, rivers, and those other things. If we interpret these things in that way, you know, it becomes dualistic. So, that is a point Dogen wanted to kind of make sure. He says, Buddha nature is not something

[13:19]

How can I say? Exists before mountains, rivers, and great earth are formed. The forming of mountains, rivers, and great earth is the Buddha nature. That is what he is saying. In this way, mountains, rivers, and the great earth are all that buddha-nature sees. So this is not... buddha-nature sees cause or source, and all other things are result or something created using that kind of material. But the mountain rivers and the great earth are themselves The forming of mountains gives us a great earth itself.

[14:23]

It is totally dependent. It means that the very time they are being formed, these mountains give us a great earth. That means the mountains and rivers and great earths and the forming of mountains, rivers and great earths is at the same time. I think this means those things, mountains, rivers and great earths and all beings on them are still forming. The formation is not over. It's still forming. That means it's still changing. This is still in the process of forming. That means impermanent. So this forming, the ever-changing, always moving reality for mountain rivers and earth itself is Buddha nature.

[15:35]

And those are all dependent within the network of interdependent origination. That network of interdependent origination is itself Buddha nature. So Buddha nature is not some kind of a foundation or a base of all those beings. I think that is what Dogen wants to make sure. And as for the forming, is totally dependent on the buddha nature. You should know that the world of the buddha nature sea is like this. So the way mountains, all beings are, is buddha nature. So buddha nature is not something before the forming of those beings. It is not confined with inner or outer or in-between.

[16:40]

So Buddha nature is not something hidden within or something beyond or something in-between, in and out. So the phenomenal world, things happening in this world, including Mountain rivers and us, we don't think they are changing, but actually they are changing, they are moving. You know, the highest peak of the world, the Himalaya Mountains, once in the bottom of the ocean, somehow, so we can find the shells mountains. So if we see the time from much larger range, mountains are moving, changing, growing, and still forming.

[17:46]

And that movement is itself buddha nature. So as the buddha nature see is like this, Seeing mountains and rivers is seeing the Buddha-nature. Seeing the Buddha-nature is seeing a donkey's jaws or a horse's mouth. In Shogun's Keisei Sanshoku, or the Sound of Valley Stream and Colors of Mountains, Dogen Zenjin produced a poem by a Chinese poet, Su Shi, that says, the sound of a valley stream is nothing other than the expanding of Dharma, or preaching, or expanding by the Buddha.

[18:52]

And the colors of the mountains is nothing other than the shape of Buddha, or Buddha's body. So the Dharma is always expanded through the sound of a valley stream and the changing of the colors of the mountains. Not only those beautiful things, but also so many things happening in this world is actually the sound of dharma and dharma expanding of Buddha. If we have the dharma eye to see it and if we have a dharma ear to hear it. Pardon? Pardon? I missed what Dogen's was, and I didn't hear it.

[20:15]

Dogen's was the third one. Second are those, you know, conditional, you know, six of them. And second is, you know, when the six sense organs function freely, then those are the divine power. This is an interpretation by Yongnuo Enju, one of the Chinese Zen masters. And it's written in his writing named Sugyoroku. And Dogen's is, you know, everything actually we do is supernatural power using our body and mind. Because that is caused, that is a function of five skills. working together with another friend's canvas. Yes? Is the natural power, could it be like, you know, when you're in session and you practice, and then, like, the food tastes better, and everything looks better, and the people are nicer, and you know what I mean?

[21:24]

Is that what you think you're saying? Do I have the machine? Yeah. Well, I think that is called the power of daishu, great assembly. The power of great assembly. Great assembly. The Sangha. Of course, that's a part of the divine power. And during Sesshin, we receive food with Oryoki, Buddha's bowl, and the food is an offering from Tenzo, and people working in the kitchen, you know, cook as a practice, not making profit. So we can receive it really, you know, as an offering from Buddha.

[22:29]

If we receive this as an offering from Buddha, I'm pretty sure it tastes better. And Sashim food is not something we attach our, you know, how can I say, Sashim food is simple, wholesome and simple, so we don't have so much attachment. It's not like, you know, feast, you know, So, you know, we are free from attachment. So that is, I'm sure, that is a part of divine power. But it's not limited in that. But all things, somehow, you know, things are within the network of interdependent ordination, something, somehow, all things are working together without someone's, you know, someone's control.

[23:33]

or direction, something which happens, that power is supernatural power or superhuman power. So it's not something great like a mountain river or great earth, but also seeing a donkey's jaws and a horse's mouth. Donkey and horse are used, often used, not often, sometimes used as a symbol of karmic consciousness and Buddha nature. like, before donkey leave, horse has arrived. That means in our practice donkey is still here, our karmic consciousness is still here, and yet horse has already arrived.

[24:44]

That means Buddha nature is already revealed or already In Western thought, you understand and you do not understand. So both, you are understanding and you are not understanding. That totally dependent is whole dependence, is a depending whole. I don't know what to do. I don't know what to do with this. Totally dependent on is kind of a...

[25:46]

Kai is all, all of one's feelings, all is dependent, all is one. And the expression he uses here, whole dependence, whole dependence is zonally, so he changes Zen. Zen is emperor. Awa, dependence. Same thing. And in the last expression, depending on whom, he changed the order and said, E, Zen. E or E, Zen. So you understand or you do not understand.

[27:15]

This understand or not understand is issue. And whole issue is to meet and show is to grasp and take. So the issue is to meet and grasp it. I get it. That is the issue. And foolish is not. And this foolishness is not negative. In another part of Shogo Gendo, he also says that this is to understand Dharma. and not to understand Dharma. And not to understand Dharma is higher than understanding Dharma.

[28:17]

That is so nice to forget the Self. For example, when we learn how to drive, we need to memorize all the traffic rules and parts of the path and how to operate those parts of the cars. So we memorize and understand, and when we are beginners, we have to remember each and everything and make sure we don't make mistakes. But if you drive for a long time, 10 years or more, You don't think of it, but you can do it freely. That is forget. Forget those rules, or forget the method, or forget the authority. And yet, your activity, your action, is the theory itself. So without thinking, you can do it.

[29:23]

That is what I think the English expression, embodying, means. So your body, not body, but your action, your activity, become the opposite. The traffic rules and how to drive become your body. or become your action, that is to forget or to not understand. So first we need to understand, and next we need to forget it. But we do need to find it. So whether we understand or not understand, totally dependent. All those things are dependent on the buddha nature. Because this kind of way of thinking is still kind of realistic.

[30:34]

These are dependent on that. So, I think this expression, zonin, means the total dependence, entire dependence of, not on something called mother nature, but total dependence within this entire network of interdependent origination. So each and everything, mountains, rivers, and craters, and each and everything only, are totally dependent on that interdependent origination. I think that is what he is saying using this word. And still there's some kind of inward thinking, there's some kind of this and that. So he changed the order in order to, I think, in order to erase that very tiny tip of discrimination.

[31:49]

So all of these, all those beings are coming and going, forming and scattering within that total work, total function. That is another expression of totem, zenki. Zen, this is zen, and ki, ki means function. So, each and everything is relying on this total function. That is, relying on this total to this key here. Make it clear. Each and everything arise and disappear. depend on this, not depend on, but as a function, as a process of this total dynamic work.

[32:58]

Total dynamic work is Katagiri-dose's translation of Zen-ki. Samadhi and the six supernatural powers are being revealed, the moments of the whole nature. We should know that both the manifestation and non-manifestation, which is the same thing, manifestation and non-manifestation, or some of them, are not totally dependent on the buddha nature, not only manifestation, but also non-manifestation, are totally dependent on the buddha nature. So this is an affirmational notation, and we can interpret it as a mimic.

[34:04]

because Buddhism doesn't say anything about this. We are free to interpret it as we do, as we want. I'm equally, totally, equally, totally dependent on the Buddha nature. So all things happening in this world is dependent on Buddha nature. It's... It was a six super-material powers perfected.

[35:33]

This perfected is the term sensho paramita. So, he said, these six powers, six dual power are paramita. And it means four, [...] paramita. Monjushri. Monjushri and the master whose name is Monjuku. Monjuku is a person, a master, Dogen Zenji introduced in the Kyokun Chichishimegi. Monjushri and Tenzo. He was cooking in the kitchen, so monjushri appeared out of the pot.

[36:55]

Then this person, Mujaku, hit the monjushri. And monjushri disappeared. And Mujaku said, even Buddha appeared, I hit it. That means, that is in Samadhi. That means, you know, using the head of the monastery, the mirror is in the left side. The mirror of the household, where people sit and eat, is in the left side, and the kitchen is in the east side. And then, at the table, if you knock in the kitchen, which is the aim of my focus on cooking. Then, geshe is a gospel that is a seed of wisdom and that is enshrined in the soul, moksha.

[37:59]

So, geshe will tell you about what means this person thinks or does. When you are cooking in the zazen room, even thinking about zazen brings energy. So you should hit it. Don't let it disappear. This is what we call letting go of thought. When you let go of thought, it disappears. Although it comes back soon. And we just keep letting go. In the sense of samadhi, or concentration, when we cook, we just cook, forget about the Zen. And when we sit, we just sit, forget about cooking.

[39:04]

That is a way of just doing it, or shikantanamo, just sitting. And when we cook, just cook, or shikantenzo. Where is it? I would visit my old home or go to somewhere and actually, I don't want to go to my old house. And so, he thought I might, it was in the night, so he couldn't find any place to stay during the night.

[40:12]

And so, initially, how can I say? as he might create a huge temple. And, you know, which is more than a temple in the world. And so, I was... This is built, I think, around 1660. And, you know, it's after working, you know, what was it called? So, in the middle of the temple, Geshe-la and Monja have some conversation, and this is the prophecy.

[41:14]

I'm watching from where I'm coming from. [...] I'm watching from make some interview with his own human. Anyway, so he said he came from himself. And what's the meaning of himself? Same kind of question with the question in a new age and asked to a human. What's the meaning of himself? And Dick said, Our opinion is there, but it is constantly being disjointed.

[42:38]

And our teaching is more and more diluted. How can I say it? Um, um, [...]

[43:45]

to keep the precepts. I don't think it's okay to me. Why is it okay? I mean, it seems like not keeping the precepts is not okay. Well, you know, they only keep precepts. Not only people keep precepts. That means It's not about the wish, but what it means. Of course, it should. So, I'm going to explain some people a bit more about this. And, how I'm going to listen, usually I'm asked how I'm going to work in the sense Allah and the prayer is three hundred more than four hundred.

[44:49]

So what I'm trying to say is to imagine how it's different in this part of the world, in this place, in here, in this part of China. We are all chasing enlightened and unenlightened within each other. Enlightened and unenlightened within each other. The ones I saw mixed in each other. That means, both enlightened and unenlightened.

[45:55]

And I think this is very good expression. This is how Athena, you know, and most of the Athena is like, you know, from the beginning, someone enlightened and someone not enlightened. Eventually, Sangha doesn't reject any water from any rivers. And Maitreya said, when you feel hungry, you can practice dharma. Then, Manjushri said, Feeling the flow, feeling something after. I don't really understand what this means.

[47:01]

It seems not many people understand what this really means. But a story happened in the case of Santa Fe, Santa Fe of the local family court. So if you are interested in reading the course on this story, please take a look at that section of the book, Life Record. Traditionally, this expression, 3-3 before and 3-3 after, is interpreted as it's not a matter of number. It's not a matter of number of people. So, from the beginning, this expression here, this divine power is not limited in sixty, but it's limited as number of, you know, the work and total function.

[48:12]

Oh, oh, [...] John. In this degenerative era that you talked about, that era where dharma was not being followed I don't really know. I mean, I cannot find any understandable footnote about this expression. So it seems more or less from this moment in the story. But the interpretation is it's not a lot of numbers. But I don't know how can we interpret this suicide before suicide after killing.

[49:19]

Oh, that's why Buddha used this expression here. Saying he talks about the six different worlds. But I don't know in the original story of Manjushri and Vajraka what this means. Maybe there is some usage of this expression in Chinese. a story, another story, or like a proverb, or some common expression. But we don't know. Anyway, there are so many reasons. as the collateral tips of numerous glimpses of the collateral purpose of the Buddha's teachings. This is a sentence of a young boy.

[50:27]

Remember? The young boy who was a student of Buddha. And there's a collection of his sayings. This is one of the sayings of him. The Kriyayoga teaches us a lot of things that are implicit in this world. is, or are, the co-ordinate, purpose, or meaning, or intention of your Buddha ancestors. In other words, each and everything in this world is itself the intention or meaning of the Buddha's existence. The meaning or intention of how the Bodhisattva came to China.

[51:30]

And the intention or purpose of Bodhidharma came to China is to show the reality of human beings or the Bodhimitra to Chinese people. So this means, in China, everything, all the gods and hundreds of gods are in the sense of Bodhimitra. The Buddha then said, we should not investigate the sexual or material problems in this way. So this means, he discusses in the same way, this means, everything, he always said, everything is the nature or the way, the intention of the ancestors. There are two things. into everything, and the non-substance intention, or one can say buddha-nature.

[52:44]

So if I say everything is buddha-nature, then already there are two things, everything and buddha-nature. And by putting ease in the middle, between these two, we try to make these two into one thing. So everything is Buddha nature. But the main thing is that there is already something extra. He says it is something in Han Hantsu. You know, in this house sutra it said, form is emptiness and emptiness is form. And he said that is not really correct. He said, we should say, form is form. Period.

[53:44]

Emptiness is emptiness. That means, if form is emptiness and emptiness is form, When we say flow, emptiness is already there. And when we say emptiness, flow is already there. When we say flow is emptiness, there are two concepts. And Ingo Rinzler is wanting to put these two into one. And actually, once it's separated into two, there's no way to get into one. If those two are really wrong, we don't need to say form is emptiness. We can just say form. Or whole form is form. That's enough. And emptiness is emptiness. That's enough. So, this is the same thing. We don't need to say, you know, hundred births is the intention of ancestors.

[54:49]

That's too much. Just a hundred grams is a hundred grams. Or just saying a hundred grams is enough. So no one says it really. I think it's not possible to be together. I can only say this is wrong. What is the word just in Japanese or Chinese? Is there a specific word? In that case, just city, just Shikan. In modern Japanese language, Shikan is just Tada. Tada is one character. Shikan is two characters. Anyway, so, to go far on the way, or to do good on the way, I become engrossed in extracurricular, in the six subtle ultimate goals.

[56:02]

If you think in that way, you know, all things is Buddha nature, then you are still stuck in that idea. Look into the front, only in class, within the universal flow, instead of the planetary sea. All those things are happening within the sea of the nature. It means, keep your nose closed, shut your mouth and don't But when I say it, it's wrong. So I can't do it. And then we came to the middle of the next section. Any questions? Good.

[57:03]

What do you think of coming to the moon? A fast-moving story. On the 5th day of the month of Taiwan, he heard from a young woman in Tianjin. She was born without a father. He was born in a little farm and he appeared in the movie. He was still a child. In his previous existence, he was a member of the police force called the Green Party in the movie. In his own eyes, there were pious sufferings and distinctions in teaching.

[58:08]

He encountered the first Bodhisattva, Bodhi, who was on an excursion away from the monastery. The first patron said, I would like to transmit my dharma to you, but I am afraid you are too old. If you happen to get involved into the human world, I will be waiting for you. The second mother is annoyed. Later, at the house of a man named Chen, he got married as the son of Chen's daughter. He abandoned the infant in a modern clinic, but he was protected by the government officials.

[59:11]

Seeing that, he remained unharmed until after the war. Seven days had passed. The water had interrupted him and lost him, and he passed a normal childhood. One day, at the age of seven, he was travelling towards Germany. He met the first patriarch, Tani-in. Even though he was still a child, Tani-in decided that he possessed a physical body that set him apart from ordinary children. The patriarch asked him, what is your name? The boy replied, I have a name, but it is not an ordinary name.

[60:15]

What name is that? Asked the patriarch. It is Buddha-nature, said the boy. You have no Buddha-nature, said the patriarch. You say, no buddha-nature because buddha-nature is emptiness. The Buddha reprimanded. The Buddha reprimanded the Buddha that the Buddha is a vision for the Buddha-dharma. He reminded him his opponent, and in the course of time, he imported to him the treasure of the love for Aki. Taking up residence in the eastern peak of Mount Himuri, the fifth Peking spread the Dharma widely and exalted its profound depth.

[61:17]

So this is a story about the first ancestor in Japanese pronunciation, Dai-i-bōshi. Daimyo Doshin, Daimyo Sho, and the fifth ancestor, Do Kōnen, Daimyo Sho. This is a long story, so I won't tell you all. This is taken from or the record of Trump's mission in Vietnam. So, this fifth ancestor was born without a father, like a ghost.

[62:20]

And when he was born, he was abandoned in the creek and stayed there for seven days. I think it's a similar story about Moses. So it's very interesting. Pardon? I think the same thing happened. Anyway, the previous wife of this fifth ancestor, Kōri, he was... I don't know how to pronounce in Chinese, so I'll say it in Japanese. Saishō dōsha. Saisho means planting palm trees, and Gosho is a person of the way. So this person is already quite old.

[63:24]

But planting palm trees for old people, old person, is a practice. to benefit all beings. That means, it takes a long time for our plant proteins to grow. So the person doesn't receive the benefit of this activity. So, planting proteins or planting trees in the mountains is a gosatva practice for the sake of intergenerations. So, this Sanshya Vajra means this person was a bodhisattva. And her first ancestor somehow made this old person who was promoting the whole trees, or the whole trees.

[64:33]

And the fourth ancestor said, I would like to transmit my Dharma to this old person. But he said, you are too old. So if you are reborn, come back again and become a new person. I will teach you and bring in more disciples. Then there was also a grave. And somehow the owner of this family channel was Chinese and Japanese. He said he was washing by the river.

[65:41]

And this old person asked her to borrow her oomph. And somehow she did it with her own oomph. And I'm thinking of her as a baby. So for his family, you know, a very old father is a problem, especially in the ancient Chinese family system. So, I'm not sure whether the mother or the family somehow threw this baby away and put it in a muddy creek. That means we don't want to have this baby. But somehow the baby stayed alive for seven days with some support from divine beings.

[66:53]

So after four days, his mother took back her baby and raised. That was the story. You know, in Japan, usually people who receive Dharma transmission are young. And in the United States, usually people who receive dharma transmissions are old. I don't know whether it was good or not.

[68:00]

I mean, I had to. You know, my teacher made a decision, he retired. This is that time. And he said, he deciphers a student who received a tokudo five years before that time of his retirement. He gave the whole transmission. And I was the last person. So people in Shinto Kodomo asked for me in Shinto, especially from my teachers down there.

[69:08]

So it was his problem. And I didn't want it. He and my teacher kind of pushed me to this country, and he asked me to come to this country, so I had to practice with the teacher of the world. So, I was sure it works or not works. It was hard. We had to practice with the teacher from the finish. But somehow, you know, that was kind of a toleration of my lineage. I mean, in Sakyong she was always tolerating, so he didn't only take care of his disciples. His disciples get together and practice together, kind of independent from his real teachers.

[70:12]

And Sakyong said this is Like, you know, putting cameras on the mountains, building sandbars. Sandbars in the war. And in the fall, you know, the farmer went to the mountains and get the grown-up towns. So, grow-day, grown-up nature. That's a conventional way to use it. Anyway, so... Probably the story of that old person pulling the palm trees is a kind of a mythic story, probably, if you like this, made by the fourth ancestor for his disciple, a girl who was born without a father,

[71:17]

to live in that family is very difficult. I think he had many difficulties. That's why I think since he was a child, he wanted to become a monk. But he didn't want to live in a family. To live in a family was too difficult for him. So probably, in order to encourage this going, the teacher made up a story that I met such an old person who was a spiritual being and who was doing a good set of practice. And that was the previous life of you. I think that's the way the teacher and called the boy. Anyway, that is my guess. Anyway, so the fifth ancestor was still a seven-year-old boy.

[72:26]

So he met this teacher, Doshin. And Doshin asked to the boy, from the room, then the world will be called another world. But this world, another world, here is again playing with our own self. This word, name, is not a personal or forceful word, but a family name. The word came from its way, its form. This word is still used in Japanese as a formal name.

[73:33]

And this is a kind of praying with words, with this saying. or shō. In Chinese, these are the same sound, say and say. And this is the Chinese character used for Buddha nature. So if you don't know this, you don't really, this doesn't make sense. So the teacher, Roshi, asked for two things in se, in family name. Then he said, my se, same word.

[74:34]

I forgot the pronunciation in Chinese, but this is the same sound. So my se. My family name or my nature is not an ordinary thing or a name. So my family name is not an ordinary family name, but actually he is saying my nature is not ordinary. What name is that? The teacher of the boy said, my nature is busho, or Buddha nature. And the teacher said something to him. He said, you don't have a Buddha nature. You don't have a Buddha nature. But the boy reprimanded, he said, I'm not Buddha nature, because Buddha nature is emptiness.

[75:53]

So this boy is understanding Buddha nature is emptiness. This is the story. Then, after this conversation, The Patriarch knew then that the boy was a descendant of the Buddha Buddha, so he made him his disciple and taught and educated, and this boy became the This is a story, and the woman's understanding and interpretation of this story is very unique. So I don't think I can talk about this story, so I'll continue tomorrow.

[77:03]

Any questions? Are you saying that your interpretation of this, that Jojo is a demon? Can you read Jojo's interpretation? I want to come back and think of a story. So, no hard questions. I never let anyone else, how can I say, pay attention to this story. and kind of show the very deep understanding of Dharma from this conversation.

[78:10]

This conversation between doshin and calling, in this conversation the boy is very clever, but that's all. He said, it's a kind of playing with words. That's all. My name is Buddha-nature. And the teacher said, you have no Buddha-nature. Then the boy said, you said, I have no Buddha-nature because Buddha-nature is emptiness. It's a very kind of simple conversation. It's kind of difficult for usual people to kind of squeeze that deep down. I think.

[79:02]

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